1 Introduction

In previous articles (see:A Systematic Review of Buddhist Theories in the Spiritual Nourishment Series (Part 1): From Interest to Rational Understanding of BuddhismIn our previous discussion, we explored the compatibility of Buddhism and science—though their approaches differ, both rely on observation as a method and enlightenment as their ultimate goal. Science seeks to understand the laws governing the world outward, while Buddhism delves inward to investigate the structure of the mind. This article will trace the development of Buddhist theory from a Buddhist perspective, following the path of "dependent origination—the five aggregates—cause and effect." This is not only a mental map of "how the world works," but also a path of practice from cognition to awakening.

If science is an exploration from the "world" to the "mind," then Buddhism is precisely an unfolding from the "mind" to the "world." It is not the extreme that rejects science, but rather it moves towards another symmetrical axis. The two paths meet at a profound depth, converging to form our holistic understanding of "existence."

Many people, upon first encountering Buddhism, perceive it as a system of thought—like Western philosophy or ethics—that uses concepts and logic to describe the world. However, once one delves into the essence of Buddhism, they discover that it is not merely an abstract philosophy. It possesses a complete...MethodologyThere are also clear ones.Operation pathIt doesn't just tell you "how you should see the world," but also points to "how to change that way of seeing in everyday experience." This combination of "theory + practice" is the key difference between Buddhism and most philosophical systems.

For example, Buddhism teaches "dependent origination," but this doesn't mean you should memorize "cause and effect" as knowledge. Instead, it means you should cultivate these relationships through meditation, awareness, and daily reflection.Witnessing firsthand how "cause and effect" operates within the mind and in the external worldThe concept of "no-self" is not a metaphysical proposition, but a psychological state that can be experienced. When you continuously observe the arising and ceasing of the self, you will truly see that "I" is merely a temporary aggregation of countless conditions.

In other words, Buddhist theory is not confined to the pages of books, but rather a kind of...Practical ScienceYou can experiment with it with your heart, observe it with your awareness, and verify it with your life. Its "theory" and "method," "observation" and "practice" are one.

Therefore, to understand the overall theoretical framework of Buddhism, one must not only understand a single system of thought, but also a complete set of ideas.Self-verification, layer-by-layer mental structureBuddhism does not require people to "believe," but rather invites them to "see." When you truly observe, experience, and verify, its theories cease to be mere words and become a living process of awareness.

Like a tree from root to leaf, Buddhist teachings are not static, but evolving: the root is dependent origination, the trunk is non-self, the branches are karma and samsara, the leaves are suffering and liberation, and the flowers and fruits are wisdom and nirvana.

Each part supports and generates the others, forming a complete system that can be both thought about and practiced.

2. The Roots of the Tree: The Chain of Origin and Existence

2.1 Overview

If Buddhism is likened to a living tree, then "dependent origination" is its root. All doctrines, practices, and concepts ultimately return to this source of nourishment. Without dependent origination, Buddhism loses its vitality.

In its simplest definition, origination refers to—Everything arises from conditions and perishes from conditions.Nothing exists independently. What we perceive as "existence" is merely the convergence of countless conditions at a particular moment:

This sounds like a philosophical proposition, but it is actually a way of observing the world. The Buddha was not proposing a theory, but describing the facts he observed: nothing in the world ever exists "independently"; everything is interconnected and influences each other.

2.2 From Cause and Effect to Dependent Origination—The Starting Point of the Buddhist Worldview

Many people, when first understanding dependent origination, mistakenly believe it is merely a religious interpretation of the "law of cause and effect." However, upon closer examination, you will find that the two are completely different in nature.

The scientific concept of "causality" emphasizes a kind of...Linear deterministic relationshipEvery cause has an effect; the same conditions will inevitably lead to the same result. It focuses on patterns, prediction, and control.

The Buddhist concept of "dependent origination" is a kind of...Conditional symbiosisNo single factor can determine the outcome; everything depends on the simultaneous existence and change of countless conditions.

For example, the blooming of a flower seems to originate from a "seed," but it cannot exist without sunlight, rain, soil, temperature, and even the moment you observe it—because if no one is aware of it, its "existence" is merely a physical state.

The origin tells us:There is no single "cause," nor is there an independent "self."“A flower does not exist independently of its seed, just as "I" do not exist independently of my body or consciousness. Each of our experiences is a temporary combination of countless conditions—body, environment, memory, language, relationships, thoughts…

In this sense, the Buddhist worldview isThorough Relevance TheoryIt rejects the concept of an independent entity and the setting of an "absolute starting point." This is not only a philosophical insight but also a profound psychological shift: when you truly understand that "nothing exists independently," the way you see the world and yourself will change.

2.3 The Two Levels of Origin—The External and Internal Worlds

Buddhism discusses dependent origination, including both "external dependent origination" and "internal dependent origination." External dependent origination refers to the world we are familiar with: things arise and cease due to conditions, and all phenomena in the universe are interdependent. Internal dependent origination refers to the psychological world: thoughts, feelings, and emotions also arise depending on conditions.

For example, when you feel "anger," it may seem on the surface that "he made me angry." But upon closer inspection, this "anger" is actually composed of countless conditions: physical fatigue, hurt feelings of self-esteem, past experiences, the tone of voice in the present moment, expectations of others... These conditions intertwine to give rise to "anger." When one of these conditions disappears, the "anger" also dissipates.

Therefore, Buddhism guides us back to the practice of "observing dependent origination": to see that emotions, thoughts, and attachments are all constituted by conditions. It's not "I am angry," but rather "anger arises here and now due to conditions." When you observe in this way, attachment loosens, and the boundaries of "self" become less rigid.

This is also where the origin connects with psychology and cognitive science. Modern psychology studies "conditioned reflexes," "emotional triggering mechanisms," and "cognitive biases," which actually coincide with the way Buddhism observes—one starts from external experiments, and the other from internal experience.

In classical Buddhism, this principle of dependent origination is further systematized into… The Twelve Links of Dependent Origination:

It details the causal chain of life and psychological phenomena, revealing the interdependent relationship from ignorance to old age and death. In other words, the Twelve Links of Dependent Origination are the specific unfolding of dependent origination at the level of life and psychology, allowing us to understand the law of "arising and ceasing due to causes and conditions" as a whole.

2.4 From observation to awareness—the practical significance of dependent origination

The concept of dependent origination is not something to be "believed" in, but rather a method to "observe." The core of all Buddhist practice lies in "observing reality as it is." The deeper you observe, the more you will see that nothing happens in isolation, and no "self" is in absolute control or possession.

This is not passive nihilism, but a remarkably clear understanding. It allows one to break free from the prison of "attachment to self" and see that one actually breathes and flows with the world. When this understanding becomes experience, compassion naturally arises—because you will discover that no one can truly exist independently, and no one is not part of the conditions: when you help others, you are actually adjusting the conditions of the entire system, allowing more good causes to unfold; when you cultivate your own mind, you are also changing the direction of the entire system.

The wisdom of dependent origination is not merely about explaining "why the world is the way it is," but more importantly, it teaches us that—Everything can changeSince everything arises from causes and conditions, changing the conditions can change the outcome. This is Buddhism's deepest hope: the world is not predetermined, and life is not fixed.

3. The Tree Trunk: The Illusion of Selflessness and Self-Nature

3.1 Overview

If "dependent origination" is the root of the Buddhist world, showing us that everything arises from conditions, then "no-self" is the trunk of this tree—it is not a theory of branches, but a result that inevitably arises from "dependent origination."

The principle of dependent origination tells us that nothing exists independently. Then, is "I" also born from conditions? If everything depends on conditions, then where is the "I" we cling to?

It is in this extension of reasoning that Buddhism arrives at an extremely subversive conclusion:The so-called "self" is not a fixed entity, but a constantly changing process.

3.2 The Illusion of "I"—A Temporary Assemblance in Experience

“"Who am I?"—This is a question that philosophy, psychology, and even religion have all asked.

In our daily experience, we seem to feel a coherent "I": I was me yesterday, and I am me today; I have memories, emotions, a body, and thoughts; I make decisions, feel, and choose.

However, Buddhism points out that this feeling of "self" is actually a kind of...Continuity of illusionIt is not nothingness, but rather "an aggregate temporarily formed by countless conditions." To take the simplest example: every cell in the body is constantly renewing itself through metabolism; emotions are constantly changing in an instant; memories are reconstructed by time, feelings, and language; and consciousness is constantly interrupted and restarted between thoughts.

What we call "I" is precisely a "comprehensive illusion" within these countless changes—just as a movie appears to be moving, it's actually just a series of still images changing rapidly at 24 frames per second. When you realize this, the boundaries of "I" begin to blur. It is no longer something defined, but an open process.

This is what Buddhism calls "no-self": it doesn't mean "I don't exist," but rather "I am not the fixed existence you think I am."

3.3 The emptiness of the five aggregates—a structural analysis of the "self"

The Buddha divided human existence into the "Five Aggregates": form, feeling, perception, mental formations, and consciousness. These five elements together form the "self" we experience.colorIt is a physical body;byIt's a feeling;thinkIt is the marking and conceptualization of experience;OKIt is a matter of will and psychological reaction;knowledgeIt is the flow of awareness and cognition.

Buddhist practice begins with observing the five aggregates: when you truly observe these five aspects, you will find that they are constantly changing, none of them are constant; more importantly, they...They do not exist independently.They are not separate entities, but rather interdependent and mutually dependent.

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The Buddha said, "The five aggregates are empty"—here, "emptiness" does not mean "nothingness," but rather refers to...No phenomenon has an independent, self-existent nature (no self-nature)..

In other words, no single "skandha" (form, feeling, perception, mental formations, and consciousness) exists in isolation; they depend on and restrict each other to form the "self" that we perceive.

For example, "form" (body) cannot exist without conditions such as air, water, and food; "feeling" (sensation) depends on the body's nervous system and external stimuli; "thought" (concept) depends on language, memory, and cultural background; "volition" (will) depends on previous thoughts and habitual patterns; and "consciousness" (awareness) depends on the interaction of the first four aggregates.

Once these conditions change, "my" state also changes. Therefore, "I" am not a fixed entity, but rather a product of these conditions.The result of temporary combination.

This is the true meaning of "emptiness"—it doesn't mean that the "five aggregates" do not exist, but rather that the "five aggregates" are absent.constant, unchanging, independentTheir essence. They exist, but their existence is...Birth depends on conditions, and death depends on conditions.That's why, when the Buddha said "the five aggregates are empty," he was actually pointing out that the "self" you cling to is nothing more than a process of constant generation and disappearance.

The "emptiness" in the well-known "the four elements are all empty" (the four elements refer to earth, water, fire, and wind, which are the basic elements that constitute the world in Buddhism) and "form is emptiness, emptiness is form" is also based on the same principle.

Note: "Emptiness" is one of the core concepts in Buddhism, and it cannot be explained in just a few words. It will be discussed in a separate article later. This article can only touch upon it briefly.

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When you see that these five components are merely a temporary aggregation and a flow of interdependent conditions, your illusion of "I" will crumble. This is not a denial of life, but rather seeing its true structure. Just as you understand that a rainbow doesn't truly exist in the sky, yet you can still appreciate its beauty.

Understanding "selflessness" doesn't make you cold-hearted, but rather makes you more gentle—because you'll no longer be so attached to a static, unchanging "self." You'll discover that "I" is actually an ongoing experience, not a fixed noun.

Note:"“Impermanence”"and"“null”"They are often mentioned together, but they are not the same. Impermanence describes..."The flow of phenomena in timeEverything will change; and emptiness points to...The lack of independence in structureNothing can exist independently of causes and conditions. The former reveals that "there is no eternal state," and the latter reveals that "there is no independent entity." When a person truly understands these two meanings, he can simultaneously see the fluidity and interconnectedness of life—the world is no longer a rigid and isolated "thing," but a web woven from causes and conditions, soft, dynamic, and full of vitality.

3.4 "Selflessness" and the Modern Mind—The Mechanism of Self-Generation

In modern cognitive science, we know that the "self" is actually a model generated by the brain. It is a simulation of the relationship between internal states and the external world, used to maintain a continuous sense of experience. When the brain pauses this simulation, such as during deep meditation or a state of trauma dissociation, the feeling of the "self" temporarily disappears.

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Do you remember the movie "The Matrix"?

When Neo awoke, he discovered that the "real world" he had so firmly believed in was nothing more than an illusion woven by a program. The true reality, however, was a desolate scene:

The "Anderson" and "Neo" he identified with were no longer truly him—they were merely two projections within the system, pre-programmed identities. His ultimate becoming "The One" was...It wasn't because he gained greater power, but because he finally saw clearly that he had never truly been who he was.

When he let go of his dualistic obsession with "Anderson" and "Neo," and ceased clinging to any self-definition, he became "the freest one" within the system. From that moment on, he was no longer constrained by the framework of identity, nor bound by the system's rules:

This is precisely the meaning of "freedom" and "liberation" as spoken of in Buddhism.You are truly free when you are no longer limited by "who I am".

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The Buddhist concept of "no-self" is less about "escaping illusion" and more about...See clearly the process of illusion formationThe Buddha did not claim that there was a "higher true self" waiting to be discovered, but rather, through observing the workings of the mind, he saw that the "self" itself is a psychological product constantly pieced together by conditions.

Mindfulness meditation, insight meditation, and other practices are all training this kind of observational ability: you can see how thoughts arise, how emotions spread, and how reactions form—everything happens within a network of causes and conditions. The clearer you see, the more you can realize that "I" am not the center of the world, but merely a node in the stream of experience.

When the boundaries of "self" loosen, the world expands. People become freer, more at peace, and more aware of the interconnectedness of all beings: no one exists in isolation, and no one is immune to influencing others. True awakening lies not in discovering a "more authentic self," but in gaining insight—“"I" myself was originally empty.

3.5 From "Selflessness" to "Freedom"—The Rebalancing of the Spirit

Buddhism doesn't advocate denying the self, but rather liberating one from the "fixed self." When the illusion of "self" dissolves, one becomes more powerful because there's no longer a need to constantly defend against that fabricated self. At this point, "freedom" is naturally achieved—not through perfect external conditions, but by the inner peace freed from the constraints of "attachment to self."

When the boundaries of "I" dissolve, you will find that pain is no longer just "my pain," and happiness is no longer just "my happiness." Every movement in the world is the shared breath of life.

Dependent origination reveals the interdependent relationships between things, while non-self reveals the illusion of the subject. Together, these two constitute the most solid theoretical foundation of Buddhism:The world has no fixed entity, and life has no fixed center.

4. Branches of the Tree: Karma and Reincarnation—The Feedback Law of Life Systems

4.1 Overview

When the root of dependent origination takes hold in the world, and the trunk of selflessness stands in the heart, this tree of Dharma begins to sprout branches. These branches bear the continuation of life, the echo of actions, and the regeneration of experience—their name is "…".“Industry”"and"“Reincarnation”".

Many people, upon hearing "karma" or "reincarnation," immediately associate it with fatalism or supernatural tales, as if a person's entire life is predetermined. However, in the true context of Buddhism...Karma and reincarnation are not destiny, but rather the natural operation of a cause-and-effect system.It is not a judgment by external forces, but a feedback mechanism determined by the structure of life itself.

4.2 The original meaning of “业” (ye) – the psychological trajectory of behavior

“The word "karma" is from Sanskrit. karmaThe original meaning of 貫 (kǔ) is "action." In the Buddhist context, it refers not only to outward behavior but also to...Intentions, motives, thoughts and psychological tendencies.

The Buddha once said, "The mind is the guide of all phenomena." A thought, an emotion, a reaction will leave an imprint deep in the mind—these imprints are not some mysterious "energy," but rather the "inertia" of the psychological system.

For example, when you repeatedly respond to setbacks with anger, the neural pathways in your brain are strengthened, and gradually, the "anger response" becomes your automatic mode. This is what is known as "karma" in psychology.A tendency formed by the accumulation of behaviors.

Buddhism goes a step further than psychology, pointing out that when this tendency accumulates deep enough, it influences "how you see the world," thus shaping the direction of your destiny. You don't suffer because of "bad fate," but because your "inner habits" are repeatedly creating the same situation. Destiny is, in fact, a projection of habits.

4.3 The Significance of “Reincarnation” – The Reproduction of Systems

As karma accumulates, life enters a cycle: habits create experience, and experience reinforces habits. This doesn't necessarily have to be understood as a religious concept of "rebirth after death," but can also be understood as a kind of...Periodic structure of psychology and behavior.

You can see this cycle happening all the time: an obsession, a relationship, a reaction pattern, playing out repeatedly in life until one day you realize its root cause, and the cycle will naturally break.

The Buddhist concept of "six realms of reincarnation" can also be viewed as "six psychological worlds": if you are driven by desires, you are a "hungry ghost"; if you are dominated by anger, you are an "Asura"; if you are enveloped by intoxication, you are an "animal"; occasional peace and joy are the "human realm"; only when awareness is clear and wisdom grows can you be considered to be in the "heavenly realm" and the "path of liberation".

Therefore, reincarnation is not a distant story of the afterlife, but...The operating mode of the present mindWe are constantly in the cycle of life and death—born from thought, extinguished by awareness.

4.4 From Karma to Liberation—A Systematic Path to Self-Purification

The Buddha did not teach people to escape cause and effect, but rather to see cause and effect clearly. When you truly see the process by which karma is formed, it loses its control over you.

“Karma is not an enemy, but a mirror. It allows you to see the parts of yourself that you have not yet awakened to. The process of spiritual practice is a continuous awakening through feedback—seeing reactions, seeing inertia, seeing fear. When awareness is deep enough, the energy of karma is dissolved, and the mechanism of reincarnation naturally fails.

This is not about "escaping the world," but about "transcending ignorance." The Buddhist concept of "liberation" is actually...The system shifted from blind reactions to conscious self-regulation..

4.5 "Karma System" and Modern Systems Theory

From the perspective of modern systems theory, karma is almost a feedback mechanism of a living system. Behavior → Result → Reaction → New Behavior: This is a self-reinforcing or self-correcting closed loop. When the feedback is positive (awareness, compassion, wisdom), the system tends to stabilize and evolve; when the feedback is negative (attachment, greed, anger, and ignorance), the system falls into turbulence and a vicious cycle.

The goal of Buddhist practice is not to sever the system, but...Change the quality of feedbackWhen you can insert "awareness" into the cause-and-effect relationship, the chain of karma is no longer an automatic reaction of ignorance, but becomes a wise self-regulation. This is very similar to the goal of modern psychotherapy: cognitive behavioral therapy and emotion regulation training both use awareness to interrupt old reaction patterns and allow new positive paths to be generated.

5. Leaves of the Tree—Suffering and Liberation: Awakening in the Stream of Experience

5.1 Overview

In "dependent origination," we see how all things are interconnected and mutually dependent; in "no-self," we see how the "self" temporarily arises from these conditions. Reaching the level of "suffering and liberation," Buddhist theory finally touches upon the most direct aspects of life experience:Feeling.

Leaves are the surface through which trees interact with the world. Sunlight, wind, rain, and dust all first fall on the leaves. Human feelings are similar—we touch the world and come to understand the nature of "life" through joy, sorrow, warmth, and cold.

The Buddha proposed the Four Noble Truths precisely to help us see the full picture of this experience:

• The Truth of SufferingIt is a true observation of the current state of life—birth, aging, sickness, death, separation from loved ones, and unfulfilled desires—all of which bring unease and attachment. The Buddha did not want us to be world-weary, but rather for us to first…Acknowledging the existence of suffering.
• The Truth of the Origin of TruthThis is about exploring the source of suffering. All suffering has causes and conditions; it often stems from attachment, desire, and ignorance. Seeing where suffering comes from is the beginning of understanding.
• The Truth of CessationIt is the discovery that suffering can cease. Not through escape, but through insight—when the root of attachment loosens, suffering naturally loses its foothold.
• The WayThis points to the path to the end of suffering—the Eightfold Path. It is a direction of spiritual practice, a path that allows the mind to gradually return to peace and freedom.

The Four Noble Truths are like a map of life, from "seeing suffering clearly" to "deconstructing suffering" and then to "transcending suffering." This is not only a religious declaration, but also a practical method for understanding and being.

On this path, Buddhism, for the first time, deeply overlaps with human "empirical science"—it also requires observation, analysis, and verification; however, what it observes is not the external world, but...The World of the Heart.

5.2 Suffering: The Starting Point of Observation

Buddhism is structured around the Four Noble Truths—suffering, its cause, its cessation, and the path to its cessation. Many people mistakenly believe that Buddhism's teaching of suffering represents a negative worldview, but the opposite is true:“"Suffering" is not pessimism, but rather a starting point for observation..

“"Bitterness" in Pali is dukkhaIt doesn't simply refer to pain, but rather to "imperfection," "instability," and "lack of sustainability." It reveals that:All experiences are neither constant nor fully satisfying.Happiness fades, relationships change, the body ages, and thoughts waver—this is not a tragedy, but the true nature of existence.

The Buddha did not want us to be world-weary, but rather he wanted us to...To truly see the impermanence and unreliability of existenceOnly when we stop running away and stop denying can we truly understand the profound meaning of "suffering".

In the Madhyama Āgama, the Buddha further divided "suffering" into...Eight SufferingsThe sufferings of birth, old age, sickness, death, separation from loved ones, being with those one hates, not getting what one wants, and the burning suffering of the five aggregates.

These eight kinds of suffering are not external punishments, but rather the natural state of life: birth implies a lack of control; growth is accompanied by aging and illness; emotions involve separation, and desires can be unfulfilled; even the very existence of body and mind is unstable due to constant change. In other words,Suffering is the norm of life, not the exception.It permeates a person's entire life and never truly leaves. The Buddha pointed this out not to instill fear, but to teach us...See clearly with calm eyes: this is what life is like.

From this perspective, "suffering" is not an emotion, but a "phenomenology of awareness": when we cling to happiness and hope that it will last forever, suffering arises; when we resist pain and hope that it will disappear immediately, suffering also arises; when we grasp any fixed "self" or "state", suffering still follows.

therefore,“Suffering is not the enemy of life, but the first teacher that life gives us. It reminds us to observe—what is truly suffering? Is it the body? Is it the emotions? Is it the ever-grasping "self"?

When you calm down and truly observe, you will find that "suffering" has no fixed owner; it is merely a state arising from the convergence of causes and conditions. When you no longer cling to the idea that "I am suffering," but simply see the arising and ceasing of suffering as it truly is, the power of suffering will naturally diminish.

“The meaning of the "Truth of Suffering" is not about escaping suffering, but about seeing the essence of suffering—at that moment, awakening begins.

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There's a Japanese drama called "The Kotaki Brothers and the Four Sufferings and Eight Sufferings," which revolves around the Buddhist concept of "suffering." While it's not a perfect match, it's quite similar. You might want to check it out if you're interested.

Also: Kyoko Yoshine is so cute!

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5.3 "Accumulation": The Mechanism of Suffering Generation

If the Truth of Suffering (苦谛) allows us to see the imperfection of existence as it truly is, then the Truth of the Origin of Suffering (сси ...Where does this imperfection come from?

The Buddha pointed out that the root of suffering lies in "craving" (…).tanhā) and "grasping"upādānaThirst is desire, a pursuit of pleasure, existence, and permanence.

Clinging is grasping, mistaking fleeting experiences for the eternal self. These are like two undercurrents, driving the mind to constantly grasp, reject, and react—thus initiating the cycle of reincarnation.

In the Buddha's "Twelve Links of Dependent Origination," there are also the links of "craving" and "attachment," which drive the continuous cycle of "birth, aging, sickness, and death." However, this is not a metaphysical concept of reincarnation, but rather...Psychological causal chainWhenever a desire (love) arises in the heart, one will immediately grasp at it; once grasped, one will become attached; and attachment is the seed of suffering.

Together, these two factors weave a web of suffering: we crave happiness but cannot hold onto it, thus giving rise to anxiety; we fear loss, so we cling tightly to it; we mistake experience for part of "me," thus bitterness takes root in our hearts.

From a psychological perspective, this reflects the human nervous system's natural preference for "certainty." We crave a predictable world, hoping to control our environment and maintain stability—but reality is precisely fluid. The stronger the desire for control, the deeper the anxiety.

The Buddha revealed this psychological mechanism in concise language: "From craving comes grasping; from grasping comes birth; from birth comes old age and death." This is not a distant cosmic cycle, but rather...The logic of the generation of present thoughtsWhen craving arises, grasping follows; when grasping arises, attachment follows; when attachment arises, suffering follows.

The cycle of suffering does not occur in the future or in other realms, but rather is an automatic reaction in every "present moment." Whenever the mind gives rise to craving, rejection, or fear, suffering restarts.

“The significance of the "Acta Samkhya" lies in allowing us to see:Suffering is not fate, but habit.It is not imposed from the outside, but is a recurring pattern of craving within the mind. When awareness arises and the chain of craving is revealed, suffering loses its root.

At that moment, liberation was no longer a mysterious other shore, but the instant when the heart was freed from inertia.

5.4 Extinction: Cessation and Tranquility

When craving and attachment cease, the chain of suffering stops—this is the "Nirvana Truth".

“"Extinction" is not about annihilating life, nor is it about suppressing feelings, but rather...cease—A return of the heart: from constant pursuit and resistance to pure awareness. When the flames of desire naturally die out, and the heart no longer clings to external things, it quietly rests in its own clarity.

This "cessation" is not a state of transcendence or sainthood, but rather...A real state of mind that can be experiencedWhen you stop chasing after "what you should feel" and rejecting "what you shouldn't feel" during meditation or daily awareness, you'll discover that thoughts, pain, and desires never really need to be "resolved." They come and they go—you are simply a witness.

“"Extinction" is precisely seeing the truth of this "natural coming and going":No need to control, no need to escape.At that moment, the mind is no longer led by desire, nor driven by fear. The Buddha called this "Nirvana."Nibbāna—A state of freedom independent of external circumstances. It is not the other shore, but the clarity and peace of this moment; not emptiness, but inner fullness. From a psychological perspective, "extinction" also symbolizes...De-tightening of the nervous systemWhen the brain stops reflexively seeking certainty and control, the body's tension eases, and the senses become relaxed again. This is not a loss of sensation, but rather...Restore the space of feeling.

The mountains and rivers remain, the world remains, but the "self" bound by desire is no longer there. In that moment, the root of suffering is seen, the engine of reincarnation ceases, and life reveals its inherent tranquility and light. The "Nirvana Truth" tells us: liberation is not leaving the world, but...The mechanism for ending suffering in the worldIt is not in the future, nor on the other side—it is right here in the clarity of this very breath.

5.5 The Path to Awakening

“The Path to Enlightenment is the most practical part of the Four Noble Truths, and it answers that crucial question:Since suffering can be stopped, how do we move towards that cessation?The answer given by the Buddha is the "Eightfold Path".

The Buddha's "Eightfold Path" is not a religious precept, but a mental training system with profound psychological significance. It does not require faith, but invites experience; it is not an external set of rules, but rather...The path to inner freedomIf "suffering, its cause, and its cessation" reveal the structure and mechanism of life, then "the Way" is...Transforming understanding into practical life.

“"Correct" is not a rigid "right" and "wrong", but rather...In accordance with reality, in accordance with awarenessThe Eightfold Path is not eight isolated practices, but rather like eight interconnected streams of thought, mutually generating and nourishing each other—from viewpoint to action, from thought to concentration, all are different unfoldings of the same mind.

• Right ViewTo observe the world through the principles of dependent origination, impermanence, and non-self, to see the flow of things, and not to be attached to appearances.
• Positive ThinkingLet your thoughts be gentle and clear, without starting with greed, anger, or harm, and let your heart act in a virtuous way.
• Correct languageSpeak sincerely without hurting others, communicate rather than divide, and be compassionate rather than aggressive.
• main business: To embody goodwill and non-harm in behavior, and to ensure that every action is measured and conscious.
• Righteous lifeTo maintain a peaceful life, without sacrificing the suffering of others for one's own safety.
• Right ProgressContinuously train your mind to increase good deeds and stop bad deeds, just like constantly cleaning the dust from your heart.
• MindfulnessMaintain awareness in the present moment while walking, standing, sitting, or lying down, so that the mind is no longer swayed by thoughts.
• ZhengdingThrough focus and meditation, the mind settles in clarity, stability, and gentleness.
  
  

If we compare Buddhist teachings to a tree, then the Eightfold Path is...Invisible veins running through itIt allows the sunlight of understanding to enter and the nourishment of compassion to flow back to the roots. Every "positive" practice is a process of allowing awareness to take root and sprout in life.

“"Tao" is not a path leading to a certain destination, but a kind of...A way of life that is feasible anytime and anywhereWhen you see the rise and fall of your heart and its reactions while speaking, thinking, walking, or working—at that moment, you are already on the right path.

“The Path of Truth reminds us that liberation is neither far away nor on the other shore.It's in every gesture you make, in every breath you take when you're awake.

When perception is correct, thought and action will also be correct; when everything returns to the center of awareness and compassion, suffering has no place to stand—that is the ordinary path to awakening.

5.6 The Cycle of Suffering and Liberation: Wisdom Through Experience

“The Four Noble Truths are not a straight line, but rather a kind of...A constantly evolving and progressively deepening experiential structureSuffering is not a stage to be abandoned after the beginning, but a gateway to awareness that runs throughout. Every time we truly see suffering, it is a new awakening; every time craving ceases, it is a small "Nirvana".

The Buddha's wisdom lies precisely in this—he did not teach people to escape suffering, but rather to see the truth through suffering. When we stop resisting pain and instead face it with clear awareness, we will discover:Suffering itself is the material for awakening.It allows us to see the root of our attachments, let go of the desire for control, and allows wisdom to naturally arise from experience.

Just as leaves move in the wind, and the wind reveals their shape, so too does the turmoil and unease of life reveal the nature of awareness. Liberation is not about leaving the wind, but rather...Still standing in the wind—See the wind, see the leaves, see everything arising and ceasing according to fate, yet nothing lingers.

6. The Flowers and Fruits of the Tree—Wisdom and Nirvana: The Ultimate Unfolding of Existence

6.1 Overview

A tree's life begins at its roots, proceeds through its branches and veins, and culminates in the blossoming of flowers and fruit. Roots draw nourishment from the earth, the trunk transmits life, leaves interact with light and wind, and finally, in the cycle of time, it blossoms and bears fruit.

The same applies to the theoretical system of Buddhism—fromoriginStructural understanding, toNo selfMental insight; fromKarma and ReincarnationThe dynamic operation, toSuffering and LiberationThe transformation of experience—growing and progressing step by step, ultimately converging towardsWisdom and NirvanaThis ultimate realm.

So-called "wisdom" is not the accumulation of knowledge, but rather...A thorough and clear understanding of all causes and conditionsThe so-called "Nirvana" is not about transcending the world to the other shore, but rather...In the present moment, be at ease and free from attachment..

Therefore, the flowers and fruits are not the end of the myth, but rather the moment when the observer and the observed become one—when "seeing" and "being seen" are no longer separate, when the heart and the world reflect each other, at that moment...The flower of awakening has bloomed, and the fruit of freedom has ripened..

6.2 Wisdom: Not knowledge, but "knowing as it is".“

In Buddhism, "wisdom" (paññā) does not come from accumulated knowledge, but rather from a kind of...Insight into the truthKnowledge relies on memory and reasoning, belonging to the level of thinking; while wisdom originates from...See directly—A clear awareness that is not obscured by concepts and language.

Therefore, the Heart Sutra says, "Because there is nothing to be gained, Bodhisattvas practice the profound Prajnaparamita." True wisdom lies not in what one "gains," but in...Let go of that desire..

When the mind is no longer attached to the "object of knowledge," the "essence of knowledge" will naturally manifest—this is Prajna. It is both the insight of "seeing the essence through phenomena" and the freedom of "letting go of attachment to the essence."

The wisdom spoken of in Buddhism is not about control, but rather...Understand and abide in impermanenceIt is a mirror that reflects all things—clear and complete, yet it does not take any image.

6.3 Nirvana: Not the end, but complete freedom

“NirvanaNibbānaNirvana is often misunderstood as "extinction" or "dissipation of the soul," but this is merely a linguistic illusion. The Buddha spoke of "Nirvana as peace," not the disappearance of life, but rather...The extinguishing of inner turmoil and thirst for love—Like a fire being calmly extinguished by the wind, no longer burning.

Nirvana is not the other side of death, but...The state in which the mechanisms of pain are fully seen and completely released.As the Samyutta Nikaya states, "What is born must perish, and what perishes can find peace." This "peace" does not mean that the external world ceases to change, but rather that the mind no longer resists change.

Therefore, Nirvana is not an escape from the world, but rather...To be in the world, but not bound by it.It is not the "end point," but a kind of ultimate "freedom"—like the flowers and fruits of a tree, not escaping the land, but perfecting themselves in the wind, rain, and soil.

6.4 The Path to Perfect Enlightenment: Wisdom, Compassion, and the Flow of Life

The blooming of flowers is for the ripening of fruit; the ripening of fruit, in turn, gives birth to new seeds. Wisdom and compassion, in Buddhism, represent this very cycle:Wisdom is self-awareness; compassion is awakening others.

When a person truly understands "no-self," he is no longer driven by a narrow ego. What arises in his heart at this moment is not indifference, but gentle compassion—because when the boundary between "I" and "others" loosens, the joys and sorrows of all beings are seen as the same breath of life.

This is precisely the "Bodhisattva Path" as described in Mahayana Buddhism:One must first be self-aware before being able to be aware of others; one can benefit others by benefiting oneself.

Wisdom allows us to see the truth, compassion allows us to dwell in it; the former is like a flower blooming towards the light, the latter like a flower falling back to the earth. The flower is the blossoming of enlightenment, the fruit is the perfection of practice.

When both of these operate simultaneously, life enters a state of true harmony:Both clear-headed and gentle, both insightful and tolerantWisdom keeps one from being confused, and compassion keeps one from being cold—the two depend on each other, like day and night, thus achieving the complete path to awakening.

7. Postscript: The Convergence of Science and Buddhism

This "tree of cognition" grows from its roots, from the insight of dependent origination, it grows into the trunk of awareness, branches out into thought and language, and then unfolds into the veins of suffering and liberation. Finally, it blossoms into life—the flowers and fruits of wisdom and compassion.

This is not some miracle from another world, but rather the natural result when all the conditions are ripe.Nirvana is not the end, but the freedom that life attains after understanding itself. It doesn't mean disappearance, but rather the harmony that comes after ceasing attachment; it doesn't mean transcendence, but rather seeing the inherent balance of all things. The awakened one does not escape the world, but rather sees the world's true nature within it.

Like a tree that neither refuses wind nor rain, yet always stands firmly on the earth. That sense of stability does not come from control, but from understanding—understanding that everything flows within the realm of cause and effect.

If science explores the "form of a tree," then Buddhism contemplates the "heart of a tree": science reveals order through equations, while Buddhism perceives impermanence through awareness; science seeks the structure of the universe, while Buddhism observes the construction of the mind. They seem to follow different paths, yet they converge at the apex—because both are actually answering the same question:Who is observing?

In the quantum world, scientists have discovered that observation is not a neutral act; the observer's intervention alters the observed outcome (the double-slit experiment). In the realm of mind, the Buddha discovered that observation and being observed are never separate; they share the same root in the "mind." The so-called "world" is not an external entity existing independently of the mind (form is emptiness, emptiness is form). The former reveals the fact that consciousness participates in reality, while the latter reveals the truth that consciousness and reality are inherently one. When these two understandings meet in awareness, fragmented perception returns to wholeness, and the flower of wisdom blossoms—it belongs not to the individual, nor to religion, but to the self-awareness of all existence.

From this perspective, Nirvana is not static, but...There exists a continuously self-renewing equilibrium.It is not the other shore beyond life and death, but...In the midst of life and death, find peace and freedom in the present moment.When we truly understand that "emptiness" is not nothingness, but the mother of all possibilities, we can experience eternity in impermanence and feel peace in the cycle of change.

One day, this "tree"—that is, ourselves—will sway freely in the wind, no longer fearing change, no longer chasing eternity. Because then we will have understood:In the midst of all the changing of causes and conditions, Nirvana is already here—like a flower blooming, silent yet omnipresent.