1 My Starting Point: Why I Choose to Talk About Buddhism

Speaking of human beings, we are inherently contradictory creatures: we can be strong enough to reshape mountains and rivers, build grand structures, explore the sky and the sea, and even leave footprints in outer space; yet we can also be fragile enough to fall into self-pity, depression, or even doubt the meaning of life because of a single night of insomnia, a word of blame, or a period of loneliness.

Strength and weakness, creation and collapse, are often just a single thought apart.

In fact, no matter how strong or how fragile one appears on the surface, it ultimately boils down to a common point—the humanspiritual world. Those with a strong spiritual world can often find a way out in adversity and remain calm amidst uncertainty; those with an impoverished spiritual world are easily led by external emotions, losing their subjectivity in judgment and action. Unfortunately, the spiritual world does not come with its own skeleton like muscles do: it is inherently fragile and requires lifelong repair, construction, and nourishment. The quality of a person's life depends largely on whether they are willing to invest time in cultivating this invisible yet vital inner realm.

When it comes to methods of “nourishing the spiritual world,” religion has long provided one of the most direct and widely adopted paths for humanity. For many, faith can provide a solid spiritual fulcrum in a short time—as long as you are willing to believe, you can quickly gain a sense of stability and belonging, which is the source of its immense historical energy:

But among many religious traditions, Buddhism stands out as somewhat different: it does not require us to place our hopes entirely on external supernatural authorities; nor does it advocate blind obedience to unquestionable dogmas. Instead, Buddhism repeatedly pulls the focus back to the individual: to observe, to experience, and to verify your inner experiences. To put it more bluntly, Buddhism says in many of its teachings—“Do not judge solely by hearsay or authority; it is best to go see and try for yourself.”

This is not a sentimental self-consolation, but a set of practical cognitive methods: through Vipassana, meditation, and ethical practice (precepts), to examine changes in causality and the nature of the mind. In other words, Buddhism provides a certain “empirical” path—except that it examines the state of the mind and awareness, rather than physical quantities in a laboratory.

Precisely because of this, there is an interesting overlap between Buddhism and what modern science promotes:independent observation, repeatable verification, cautious hypotheses, and continuous correctionbetween which there exists an interesting point of overlap.

This does not mean that Buddhism is science, nor does it mean that science can replace all religious experiences; both have their own methodological boundaries and limitations. But precisely because the two intersect in methodology—valuing observation, valuing practice and verification, and remaining cautious of authority—Buddhism becomes a resource of thought worth serious examination in the modern context: it can both answer the question of “how to live more awake” and provide ideas that align with scientific discourse.

Therefore, in the first article of this series, I want to start from the intersection of the personal and the rational: to make clearwhy I am attracted to Buddhism, and to discusswhy Buddhism and the spirit of modern science have a deep compatibility. I hope to explain the roots of my interest in a rational tone and present the value of Buddhism from a verifiable perspective, rather than simplifying it into mystery and superstition.

2 The Compatibility of Buddhism and the Scientific Spirit—A Comparison of Methodologies

In our daily cognitive processes, whether facing confusion or pursuing truth, we unconsciously follow a certainmethodology. Methodology is the thinking path and verification method we rely on when exploring the essence of things. In the field of science, methodology usually refers to throughobservation, experiment, and verificationto acquire knowledge and form theories. In Buddhism, although on the surface it seems to focus more on the cultivation and enlightenment of the spirit and mind, if you observe closely, you will find that its fundamental methodology actually shares striking similarities with science—that is, throughself-practice and verification, to explore and confirm the truth.

Observation: The Similarity Between Vipassana and External Observation

The first step of science is usuallyobservation, whether it is celestial bodies under an astronomical telescope or cells under a microscope; observation is the prerequisite for acquiring data and discovering laws. In Buddhism, although there is no assistance from instruments and equipment, its core is also through “Vipassana” to achieve self-understanding and awareness. The “Vipassana” mentioned in Buddhism is not just an act of meditation; it is an observation deep into one's own inner world, attempting to find the laws and essence of life from within.

Different from objective phenomena in the physical world, Buddhist Vipassana focuses on the fluctuations of the individual's inner mind, the ups and downs of emotions, and the emergence of thoughts. Through this deep observation, practitioners can perceive their ownimpermanence, and experience thecausalityof everything in the world, thereby remaining alert in life and avoiding drifting with the tide.

If you have ever practiced meditation or Zen, you might understand the power of this observation. It is not simply observing external phenomena, but throughcontemplating the inner mind, to identify and manage those emotions, desires, and biases that trouble us. This shares a similar beauty with the observation methods in science; although the directions are different, both strive toreveal the truth behind。

Practice: The Intersection of Verification and Experience

Science does not stop at observation; its next step isexperiment—through repeated experiments to verify the correctness of hypotheses. Scientists verify theories through experiments and continuously make adjustments, ultimately finding laws that conform to reality. In the process of Buddhist practice,Cultivationis precisely a process similar to an “experiment.” It, throughZen meditation, meditation, and keeping precepts,and other concrete practices, helps practitioners experience and verify various wisdoms in Buddhist teachings, such as “dependent origination” laws, “non-self” realization, and even the ultimate state of “Nirvana.”

The key here is that Buddhist “cultivation” is not simple theoretical learning, but is apersonal practiceprocess. Everyone must personally walk the path of cultivation to experience the transformations and changes within. You can experience fluctuations in your state of mind through a few days of Zen meditation, and may even feel a moment of “sudden enlightenment” over a period of time. This kind of experience cannot be understood through books; it must be verified throughpractice.

Buddhism advocates “self-reliance,” and its practice is not only the individual cultivation of the practitioner, but also aprocess of constantly correcting oneselfIn this process, you are not only constructing cognition through external guidance and theories, but also adjusting your mental state and verifying the truth of the teachings through your own personal experience.

Verification: A Cycle of Continuous Feedback and Correction

The verification process in science is not just a one-time experimental result, but is acontinuous feedback and constant correctionprocess. Scientists accumulate data through multiple experiments to finally draw universally applicable conclusions. Similarly, Buddhist practitioners do not suddenly reach some ultimate realization after undergoing a certain amount of cultivation, but rather gradually approach the state of “Nirvana” by continuously reflecting on, verifying, and correcting their state of mind. Everymeditation, everyrepentance, every, and doing good deedsare constantly perfecting and correcting the inner ignorance and afflictions.

The verification of cultivation is not something that can be measured by external standards; it is a profound, personalinner feedbackEvery reflection after meditation, every calming of emotions, is an “experimental result” of the inner state, and these feedbacks help practitioners gradually approach the true self and the laws of the universe.

Comparison and Summary:

Through the comparison of these aspects, we can find that although the core goal of Buddhism is spiritual awakening and mental purification, its process has much in common with science. Buddhism emphasizesverifying wisdom through self-practice, and this method is essentially consistent with science'sobservation-experiment-verificationprocess. Although the “experiment” of Buddhism is inner mental cultivation, while the experiment of science is external physical testing, the goals of both are the same—that is, to discover and confirm the truths of the universe and life through continuous practice and feedback.

Of course, there are also irreplaceable differences between the two. Science relies onobjective external verification, while Buddhism focuses onsubjective inner awarenessBut from a methodological perspective, the relationship between Buddhism and science is mutually reinforcing and complementary. This alignment is precisely an important reason why I deeply study the intersection of Buddhism and modern thinking.

3 Causality and Worldview—A Comparison of Dependent Origination, Karma, and Modern Causality Thinking

In the perspective of science, we often talk about the law of causality. We believe that the development and change of all things are determined by the relationship between cause and effect—every phenomenon that occurs has its antecedent cause, and the consequence is the inevitable product of the cause. Moderncausal thinkinghelps us understand how the world works, constructing many theories and models that reveal the laws of nature, society, and even individual behavior.

In Buddhism, although its background is not scientific, one of its core ideas—dependent origination和karma, profoundly aligns to some extent with the concept of causality in modern science. Buddhism not only explains human existence and behavior through the “law of causality,” but also constructs aninterdependent and impermanently changing worldviewthrough this idea, and guides people in practice to understand and change their own behavioral patterns.

Dependent Origination: All Dharmas Arise from Causes and Conditions

Buddhism's “dependent origination” (Pratītyasamutpāda) means that the generation of all phenomena is not accidental, but isthe combination of causes and conditions：

This means that the existence of anything depends on the intertwining of countless causes and conditions. This shares a striking similarity with the explanation ofcomplex systemsin modern systems theory. In systems theory, the behavior of a system is often determined by the interactions of various elements, and these elements themselves are also influenced by other systems and factors.

The Buddhist law of dependent origination points out that “all phenomena are impermanent and lack a self,” and “impermanence” represents the change and interdependence of things,nothing exists in isolationThis aligns perfectly with the understanding ofsystem dependencyin modern science. Whether physical, ecological, or social systems, their stability and behavior often depend on the interactions of internal elements within the system and the influence of the external environment.

For example, in modern ecology, the survival of a species is not only related to its internal genes and behavioral patterns, but is also influenced by multiple factors such as environmental factors and climate change. Similarly, Buddhism believes that human behavior, thoughts, and emotions do not arise independently, but are influenced by countless external and internal factors. Every single thought and behavior of ours is the result of the combination of causes and conditions.

Karma: The Interdependence of Behavior and Consequences

Another core concept in Buddhism iskarma(Karma), which means that every behavior produces corresponding consequences, and the motivation, nature, and execution of the behavior determine the nature of the consequence. This concept fits very well with the understanding ofcausalityin modern society: no behavior occurs without reason; it must have its consequences. The difference is that Buddhism does not only look at the external results of behavior, but also delves deep into themotivations and inner states behind the behavior：

In science, causality often focuses on “external influences” and “explicit results,” whereas the Buddhist view of karma focuses more oninner cause and effect, namely the accumulation of internal motivations, desires, and emotions. Buddhism believes that negative emotions and bad behavioral habits form “seeds” in a person's mind, which will eventually bear fruit at some point in the future. This view shares similarities with the concepts ofbehavioral habits and the subconsciousin psychology.

In modern society, many people have begun to reflect on the long-term cumulative effects of behavior and emotions, realizing that negative emotions, stress, and even conflicts can ultimately affect a person's physical and mental health and interpersonal relationships through time and environmental factors. This is very similar to Buddhism's theory of “karma”: even seemingly insignificant behaviors can invisibly shape our future and destiny.

Causal Thinking and Systems Theory: Interdependence and Dynamic Change

If we view the Buddhist concepts of “dependent origination” and “karma” as asystemic view of causality, then its relationship with the causal thinking and systems theory of modern science becomes even closer:

In systems theory, causality is not just one-way and linear, but rather acomplex, intertwined和multi-layered feedback mechanismWhether in natural ecosystems or various systems in society, their behavior and evolution are the result of the intertwining of multiple causal relationships, and the elements within the system are interdependent.

The Buddhist law of dependent origination emphasizes that this interdependence is not only reflected at the level of the physical world, but also goes deep into the level ofmind, emotion, and behaviorThe inner world of humans is closely connected to the external world, and this connection is not just a reflection of external cause and effect, but also a feedback of the inner world and interaction with the external environment. Everyone's thoughts, emotions, and behaviors will affect and shape future causal relationships, and the feedback of these causes and effects ultimately constitutes the “life system” in which we live.

Therefore, the Buddhist view of causality is not just a moral warning; it is actually adynamic, systematic worldviewIt believes that behind all phenomena lies hiddencausal connections, whether it is the consequences of individual behavior or the cycles of nature, both reflecting the interactions and feedback mechanisms within the system.

Note: I will write a dedicated article later to introduce my view that ”everything is a system”; this is just a placeholder for now.

Summary: Resonance from Dependent Origination to Modern Causal Thinking

Through the analysis of the Buddhist concepts of “dependent origination” and “karma,” we can see that they are essentially highly consistent withcausality和systems theoryin modern science. The Buddhist law of dependent origination reminds us that the existence and change of everything in the world are the results of the combination of causes and conditions, which is consistent with the views ofinterdependence of elements和multiple causalityAnd the Buddhist law of karma, through its profound insight into the motivations and consequences of individual behavior, also reveals the role that each of us plays in this complex causal network.

The similarity between the two lies not only in their emphasis on the complexity and dynamics of causal relationships, but also in their encouragement for us to start from aholistic perspectiveto understand and change the way we interact with the world. In modern society, we are increasingly realizing that simple mechanistic thinking can no longer cope with complex reality, and only by looking at problems from asystemicperspective can we find deeper solutions. The Buddhist view of dependent origination and karma is precisely one of the early manifestations of this systemic thinking, providing us withInteraction of internal and external causes and effectsperspective, helping us view our actions and their consequences more clearly.

4 Mind and Experience—The Intersection of Meditation, Mindfulness, and Modern Psychology

In the perspective of modern psychology and cognitive science, humanmindis often viewed as adynamic process, which includes the interaction of various aspects such as emotion, thought, consciousness, and subconsciousness. In the Buddhist worldview, the mind (citta, manas, vijnana) is also the core of practice; it is both the reflection of all phenomena and the root of all change. In Buddhism, throughmeditation、mindfulnessand other practices to train and purify the mind, ultimately achieving self-awakening and inner peace.

Although Buddhist mental cultivation has a deep religious and philosophical background, today, many studies in modern psychology and cognitive science have begun to prove thatmeditation和mindfulnessand other Buddhist practices have aoptimization of the mind和mental healthindeed have a profound impact. Through the study of these Buddhist practices, psychologists and neuroscientists have gradually revealed theirscientific basisin mental regulation and emotional control, thereby providing a new path of understanding for the benefits of Buddhist practice.

Meditation: The “Reboot” and “Self-Regulation” of the Mind”

In Buddhism,meditation(Zazen) is regarded as a core practice for deeply understanding the self and perceiving the mind. Meditation includes various forms such as sitting meditation, walking meditation, standing meditation, lying meditation, contemplation, chanting Buddha's name, and observing the mind, which is a “dynamic” awareness training.

Among the many forms of meditation, sitting meditation is considered the entry level and is a “static” practice, which is probably the most familiar method to everyone. Through long periods of sitting meditation, meditators not only observe their thoughts and emotions but also “let go” of inner distractions and stray thoughts. This process helps people gradually reduce overreactions to external stimuli and restore inner peace and awareness.

As a side note, when it comes to sitting meditation, Tang Sanzang is a great master. In Episode 15 of *Journey to the West* - “Fighting the Three Monsters with Magic,” the first contest is Tang Sanzang competing in sitting meditation with a monster on a high platform:

In psychology, this effect of meditation is called “self-regulation,” which means that individuals can actively regulate their emotional responses when facing stress, conflict, and emotional fluctuations. Many studies have shown that meditation can help people improve their emotional regulation abilities, reduce negative emotions such as anxiety and depression, and enhance focus and self-control. Psychologists point out that meditation, by helping individualsrecognize emotions and perceive the self, enables them to understand their inner state more clearly without overreacting.

Modern neuroscience also provides further validation of the benefits of meditation. Studies have found that in people who practice long-term meditation, the brain'sprefrontal cortexregion—the area associated with self-control, decision-making, and emotional regulation—shows stronger activation. This shares a similar subtle truth with the Buddhist concept of “mind without hindrance” Buddhism, through meditation, allows the mind to gradually move away from distracting thoughts, making the mind morefocused与and clear, while science, through the study of neural activity, reveals the biological basis of this process.

Mindfulness: Finding the Self in the Present Moment

Mindfulness is an important practice in Buddhist meditation, emphasizingtotal focus on the present moment, maintaining a high level ofawareness：

Through mindfulness, practitioners can perceive their emotional changes, thought patterns, and physical sensations at any time in daily life, thereby understanding themselves more clearly and making more rational choices in the present moment.

Why is being able to ”make more rational choices in the present moment” so important?

For example, someone runs a red light because they are in a hurry, resulting in a car accident; or in the workplace or family, emotional impulsiveness leads to saying hurtful words or making wrong decisions (such as impulsive harm). If one can perceive their emotions and thoughts in the moment, realizing “I am angry/impatient now,” they will have the opportunity to pause and adjust their behavior, thereby avoiding tragedy or mistakes.

Another example is in the story of *The Investiture of the Gods*, where there is often a saying that ”so-and-so was blinded by tribulation and ultimately turned to ashes,” which is actually another case of failing to make a more rational choice in the present moment.

Mindfulness practice is about training this ability to perceive and choose rationally at any time.

In modern psychology,mindfulnesshas been widely applied inCognitive Behavioral Therapy(CBT), showing great efficacy especially in treating anxiety, depression, post-traumatic stress disorder (PTSD), and other conditions. Studies show that mindfulness can help individuals reduce reactions to negative emotions, enhance adaptability to the outside world, and improve individual psychological resilience. By helping individuals maintain clear self-awareness in the face of stress, it prevents emotional loss of control and the solidification of self-emotions.

From the perspective of neuroscience, mindfulness practice can also promote mental health by changing brain structures. Throughmindfulness meditation, the brain's areas associated withEmotion Regulation、Self-AwarenessandEmpathyrelated areas exhibit a more active state, whilefear responserelatedamygdalaactivity decreases. These neural changes confirm the psychological benefits of Buddhist mindfulness practices, and also indicate that their role in improving emotion regulation and mental health has a scientific basis.

Additionally, there is a ”Mindfulness” app on the Apple Watch:

The Uniqueness of Buddhist Mind Cultivation and the Psychological Perspective

Modern psychology and neuroscience have validated the positive effects of meditation and mindfulness on emotion regulation, but the Buddhist way of cultivating the mind does not stop there. It is not concerned with “how to calm emotions,” but rather “who is experiencing the emotions.” Through continuous awareness and mental transformation, practitioners gradually loosen those deeply hidden psychological inertias, thereby moving toward deeper freedom and liberation.

From a psychological perspective, many mental problems (such as anxiety, depression, emotional instability, etc.) are often closely related to internalCognitive bias和emotional distress. Buddhist mind cultivation, especially through the practice of meditation and mindfulness, can help practitioners achieve a psychological“cognitive restructuring”. Through insight and awareness, individuals are no longer bound by past pain, nor are they filled with anxiety about the future; instead, they are able to face everything in the present with a more peaceful and rational attitude.

Conclusion: The Complementarity of Buddhist Mind Cultivation and Modern Psychology

From meditation to mindfulness, and to overall Buddhist mind cultivation, its intersection with modern psychology and cognitive science reveals the complexity and plasticity of the human inner world. Although Buddhist practices have a long history and a profound philosophical background, their focus onemotion regulation, attention training和self-cognitionaligns strikingly with the research onmental health和behavioral changein modern psychology.

Research in modern psychology and neuroscience is gradually validating the effectiveness of these ancient practices, while Buddhist practice, through its unique mind training, offers a path to self-awakening and inner peace. In the future, the integration of Buddhist mind cultivation and psychology may provide us with richer therapeutic pathways and methods for cognitive optimization, helping us find a path of balance and wisdom amidst the complexities of modern society.

5 Ethics and Practical Impact—The Inspiration of Buddhist Practice on Behavior and Social Relations

Buddhism is not only a metaphysical theoretical system; the ethical norms and codes of conduct it advocates at the practical level also constitute an important part of it. Compared to other religions that rely more on divine will or external laws to define “good and evil,” the ethical foundation of Buddhism is closer to an internal causal logic: how a person's thoughts, words, and deeds are will inevitably leave traces between the self and the world, ultimately forming corresponding results. In other words, ethics is not an imposed constraint, but an acknowledgment of and compliance with the laws of reality.

This “cause-and-effect/behavior” structure allows Buddhist ethics, from a modern perspective, to be understood both as a psychological adjustment mechanism, and as a self-generating logic of social order。

From an individual level: Ethics as an inevitable result of practice

Buddhist practice, especially “Right Speech, Right Action, and Right Livelihood” in the Noble Eightfold Path, is not a mechanical moral command, but a practice deeply interwoven with mind cultivation.

• When a person gradually becomes aware of the fluctuations of their thoughts through meditation and mindfulness training, they naturally realize that malicious words and deeds often stem from ignorance, greed, or anger.
• On the basis of this self-awareness, ethical behavior is no longer “required,” but rather a natural choice that comes with a certain level of practice。

This logic of “action arising from the mind” highly aligns with the research findings in modern psychology that “intrinsic motivation is more durable and effective than external constraints.”

From a social level: Ethics as a stabilizer of relational networks

Buddhism places special emphasis on “compassion” and “the equality of all living beings.” At the social level, this concept brings two profound impacts:

• Non-violence and tolerance: Buddhist communities generally avoid extreme exclusive conflicts, which makes them relatively highly adaptable in pluralistic societies.
• Interdependence and responsibility: The concept of dependent origination means that individuals do not exist in isolation, but are interconnected with others and the environment. This understanding drives individuals to more easily develop a sense of responsibility and empathy in social interactions.

From the perspective of modern sociology, Buddhist ethics largely shapes a decentralized order: it does not rely on coercive authority, but is maintained through the internal awareness of believers and group interaction. This shares similarities with the dynamic stability demonstrated by certain self-organizing networks and open-source collaborative communities today.

Dialogue between Ethics and Modern Issues

In contemporary society, the influence of Buddhist ethics can also be extended to issues such as environmental protection and consumer choices. For example:

• “Non-killing” and “protecting life” have been reinterpreted by many scholars as precursors to ecological ethics.
• “Few desires and contentment” can echo contemporary anti-consumerism and sustainable lifestyles.

These all indicate that Buddhism does not merely remain at the level of religious precepts, but is capable of providing an inspiring value framework for many dilemmas in modern society.

Summary:

Buddhist ethics is not a simple “moral code”, but rather one supported by causal logic, mental cultivation, and social interaction, forming a system of practiceAt the individual level, it helps practitioners gradually incline toward wholesome actions through inner awareness; at the social level, it constructs a relatively harmonious interaction model based on the concepts of compassion and dependent origination. More importantly, this ethical structure naturally possesses a certain universality, allowing it to continue engaging in dialogue with modern science, sociology, and global issues in cross-cultural and cross-era contexts.

6 Boundaries and Reflection—The Complementarity and Irreplaceability of Buddhism and Science

In the previous chapters, we have attempted to demonstrate the commonalities and correspondences between Buddhism and modern science from the perspectives of methodology, causality, mental cultivation, and ethical practice. However, if we only emphasize their similarities, we will inevitably overlook their respective uniqueness and boundaries. In fact, although Buddhism and science can inspire each other, they are ultimately based on different logical starting points, and their goals, methods, and concerns do not completely overlap.

The Strengths and Limitations of Science

The greatest advantage of the scientific method lies in falsifiability and cumulative natureAny hypothesis must undergo the test of experiment or observation, through which the update of knowledge is continuously advanced. However, the research objects of science are usually limited to measurable and observable phenomena。

• Advantages: this ensures the stability and universality of scientific conclusions, enabling them to drive technological revolutions and the development of productivity.
• Limitations: Science often avoids issues at the level of subjective experience such as “value” and “meaning”, and cannot directly address the ultimate questions of existence—such as “what is the purpose of life” and “what is the nature of suffering”.

In other words, science is good at answering “how the world works,” but not necessarily “why we should live this way.”

The Strengths and Limitations of Buddhism

The core concern of Buddhism is not the physical laws of the external world, but rather the suffering of life and the path to liberationIts method of observation is primarily based on introspection and practice, emphasizing direct experience and mental transformation.

• Advantages: Buddhism can delve deeply into the root causes of psychological suffering and the construction of life's meaning, providing a systematic path of practice (meditation, precepts, wisdom) to help individuals achieve tangible transformation.
• Limitations: Buddhist methods rely heavily on individual inner experience and cultivation, lacking a unified, repeatable external verification mechanism. Therefore, it is difficult for it to generate cross-individual precise predictions or technological applications like science.

In other words, Buddhism is more like a discipline about “how to exist” rather than a science about “how the external world works.”

The Possibility of Complementarity and Dialogue

Precisely because of their differences, Buddhism and science are complementary in the contemporary context.

• Science can provide Buddhism with tools for verification and explanation：

For example, how neuroscience research records changes in brainwaves during meditation, and how psychological experiments test the effectiveness of mindfulness training in relieving anxiety.

• Buddhism can provide science with reflection and a value framework：

In the current era of rapid scientific development, ethical dilemmas (such as the boundaries of artificial intelligence and biotechnology) often cannot be resolved by experiments alone. The Buddhist concept of dependent origination and compassion might serve as a moral reference in scientific development.

In this sense, science and Buddhism are not in a competitive relationship, but are two cognitive systems with different standpoints: one focuses on the laws of the external world, and the other focuses on the liberation of the inner worldIf the two can reflect each other, they can to some extent make up for each other's blind spots.

Summary

The similarities between Buddhism and science are fascinating, but their differences are equally worthy of respect. The power of science lies in revealing measurable laws, while the power of Buddhism lies in providing meaning and paths of practice. Simply equating the two can easily lead to misinterpretation; if we can acknowledge their respective uniqueness and engage in dialogue at their boundaries, it may provide contemporary humanity with a more complete framework of understanding: both understanding how the world works and understanding how we settle ourselves within it.

7 Concluding Remarks

After sorting through the first six chapters, we have initially seen the profound alignment between Buddhism and modern science: from the commonalities in methodology to the correspondence between causality and systems thinking; from the manifestation of mental cultivation in psychology to the impact of ethical practice on behavioral choices and social relations, and finally to the respective boundaries and blind spots of both sides, we have attempted to paint apicture of dialogue between science and BuddhismThis picture tells us that Buddhism does not remain at the level of mystery and faith; in terms of logic, practice, and systematicity, it possesses structures and ways of thinking that are compatible with modern science.

However, it must be emphasized here that all of this is still just the beginning: what we are discussing is the compatibility of Buddhism and science at thefirst level—it allows us to understand that Buddhism is not opposed to rationality and can also engage in dialogue with modern science. But the complete system of Buddhism is far more vast and detailed than this. It includes not only methodology and ethics, but also encompasses a profound philosophical framework, the construction of a worldview, the arrangement of paths of cultivation, and the specific interpretations of theory and practice by numerous schools.

In other words, the purpose of this article is not to finish explaining Buddhism, but to pave the way for the next step: under the premise of understanding its compatibility with science, we can explore with greater peace of mindBuddhism's own theoretical system—from basic concepts and core principles to various methods of practice and cognitive frameworks.

This is a transition from “external comparison” to “internal understanding,” a necessary path from compatibility awareness to systematic cognition.