Panelists for the 12th International Symposium

Adam Goldstein was a visiting scientist at the Levin Lab, where he worked on cancer research, and was the co-founder and Chairman of Astonishing Labs. Previously Adam founded Hipmunk, wrote tech books for O’Reilly, and was a Visiting Partner at Y Combinator. 

What is it, exactly, that is “artificial” about AI? Is it the fact that it is built out of software and hardware, or is it something about how its perception works, or something about how it interprets and acts on its experiences? Currently, AI systems are “artificial” in all of these ways—and in other ways too—but this may not remain the case forever. This presentation will attempt to disentangle the different meanings of artificiality, and explore which of these are inherent to digital systems, and which are a result of present-day human design decisions grounded in dualistic scientific philosophies. The presentation will conclude with an overview of what could become possible with new ways of designing and training AI systems, informed by alternative philosophical approaches.

Daniel Patrick McNamara joined RYI as a researcher in 2018 but first connected with the school and its founder—Chokyi Nyima Rinpoche—in 2001. Daniel earned an MA from the University of Chicago Divinity School and a PhD in West and South Asian Religions from Emory University. His doctoral dissertation—Nihilists and Noble Ones: Ratnākaraśānti’s Engagement with Nāgārjuna, Mādhyamikas, and the Mahāyāna in the Madhyamakālaṃkāravṛtti—examines the philosophy of the Indian Buddhist scholar-saint Ratnākaraśānti (c. 970-1040), particularly his critiques of Madhyamaka philosophy and his presentation of a single Mahāyāna view. Daniel’s research at RYI concerns the influence of Ratnākaraśānti’s philosophy in Tibet and the development of “other-emptiness” (gzhan stong) doctrines.  

Daniel has taught MA-level classes at the Candler School of Theology and BA classes at Emory University; he has also taught the Carleton-Antioch Buddhist Studies in Bodh Gaya Program. Subjects taught include translation methodology, methodology of Buddhist Studies, Pramāṇa Theory, Madhyamaka Philosophy, Sanskrit, and classical Tibetan. 

The title of this talk is adapted from Walter Benjamin’s 1921 “Die Aufgabe des Übersetzers” (“The Task of the Translator”), which argues that literary translation is an art in itself and is not somehow subservient to the source being translated. This talk takes Benjamin’s argument as a point of departure for a broader consideration of the theory and practice of Dharma translation in current times. In particular, this talk will focus on the roles, opportunities, and potential new challenges we face in the age of increasingly sophisticated translation tools. This survey of theoretical and practical aspects of Dharma translation is intended to stimulate informed conversation about the issues facing translators today. 

Within this general discussion, this talk will argue two specific points: first, the rise of translation technology increasingly encourages translators of Dharma literature to serve more as “editors” than “translators,” but this shift in emphasis does not lessen the importance of just the sort of creativity that Benjamin wrote about just over one hundred years ago. Second, this talk argues that in the age of AI Dharma translators must remain especially attentive to the roles of transmission and meditative cultivation when engaging in translation. 

Elizaveta Solomonova, Ph.D., is an interdisciplinary researcher in McGill University’s Neurophilosophy Lab, at the Division of Social and Transcultural Psychiatry. Dr. Solomonova is interested in neuroscience and phenomenology of conscious experiences across the sleep and wake states, including dreaming, hallucinatory phenomena, parasomnias, and altered states of consciousness. She has extensive experience in research on dreams, sleep, memory consolidation, and meditation practices: she holds a Ph.D. from the University of Montreal in Psychiatry and Philosophy, and an MSc in Experimental Psychology. Dr. Solomonova is trained in cognitive neuroscience and in philosophy of mind, and is particularly interested in hybrid states of consciousness, where waking and dreaming boundaries are blurred. Her most recent projects are centred around questions of how the social world influences how and when people sleep, dream, and share experiences across cultures and social groups. 

As members of the Center for the Study of Apparent Selves, whatever we participate in can be seen to converge in a vision of humans as interconnected, transformative, and dynamic beings—profoundly capable of care. Inspired and informed by this emergent vision, we seeks to cultivate an understanding of and means for, human flourishing that are applicable to a broad range of societal and environmental contexts—health, education, peacebuilding, caring for the biosystem, etc. 

James Gentry is an Assistant Professor of Religious Studies. He specializes in Tibetan Buddhism, with a particular focus on the literature and history of its Tantric traditions. He is the author of Power Objects in Tibetan Buddhism: The Life, Writings, and Legacy of Sokdokpa Lodrö Gyeltsen, which examines the roles of Tantric material and sensory objects in the lives and institutions of Himalayan Buddhists. 

James’s research ranges across Tibetan and Himalayan intellectual history, material culture, contemplative and ritual practice, scriptural translation, revelation, and canonicity, from the Tibetan imperial period to the present. His current projects include a study of the reception in Tibet from the ninth century to the present of the Five Protectors (Pañcarakṣā)—a set of five Indian Tantric Buddhist texts that have been among the most popular scriptures used for pragmatic purposes throughout the Buddhist world. James is also doing a study of a comprehensive literary treatment of Himalayan religious material culture: a twentieth-century compilation entitled A Treatise on the Paraphernalia and Musical Instruments of the Old School of Secret Mantra. His work on this compilation is directed toward the creation of a multimedia encyclopedia of Tibetan Buddhist material culture for use among scholars, teachers, and students of Asian religions.   

Before joining Stanford, James was on the faculty of the University of Virginia. He has also taught at Rangjung Yeshe Institute’s Centre for Buddhist Studies at Kathmandu University, where he served as director of its Master of Arts program in Translation, Textual Interpretation, and Philology. He has also served as editor-in-chief of the project 84000: Translating the Words of the Buddha, which aims to commission English translations of the Buddhist sūtras, tantras, and commentaries preserved in Tibetan translation and publish them in an online open-access forum. 

This paper discusses some of the resources Buddhist traditions may have at their disposal to contribute novel solutions to pressing problems in AI research and technology by considering how Buddhists have sought to transform human experience through curating sensory encounters with material objects that function as dynamic extensions of altruistic awakened agency. Described in traditional Tibetan settings in terms of images, statues, temples, books, amulets, pills, and other objects specially designed to embody the power to “liberate” and heal through seeing, hearing, wearing, tasting, or otherwise connecting with them through body and mind, this range of “smart” (and “kind”!) sensory objects, still very much in use today, invite comparisons with contemporary conversations in AI research concerned with the ethics and wisdom of AI devices and device learning. The discussion draws from indigenous Tibetan literature that describes the nature, creation, and use of these Buddhist sensory devices, before attempting to draw comparisons to some of their contemporary analogs in the field of AI research and technology and considering some of the implications of this comparison for our future.   

John Makransky, PhD, has been an Associate Professor of Buddhism and Comparative Theology at Boston College, Senior Academic Advisor for Chökyi Nyima Rinpoche’s Centre of Buddhist Studies at Rangjung Yeshe Institute in Nepal, president of the Society of Buddhist-Christian Studies, and Fellow of the Mind and Life Institute. 

John’s academic writings focus on connections between devotion, compassion, and wisdom in Indian and Tibetan Buddhism, on adapting Buddhist practices to meet contemporary minds, and on theoretical issues in interfaith learning. In the 1990s, John was one of the leaders of a scholarly movement in the American Academy of Religion to establish a unit dedicated to Buddhist Critical-Constructive Reflection (“Buddhist Theology”). John has also developed the Sustainable Compassion Training model of contemplative practice (SCT) to help modern Buddhists, people of diverse faiths, and those in caring roles and professions generate a more sustaining, inclusive, and unconditional power of compassion and awareness to support their lives and work (https://sustainablecompassion.org). 

There are various ways Buddhist scholar-practitioners and communities in Asia, now also in the West, have freshly applied Buddhist concepts and practices to address a variety of perceived needs and problems of their societies. The talk then zeroes in on socially engaged Buddhism as one modern example of Buddhism applied to contemporary problems. As a Buddhist scholar-practitioner who has also been involved in socially engaged Buddhism, I suggest some ways that it has made important contributions, through its innovative ways of integrating Buddhist principles with modern disciplines to address social problems. I also suggest problematic ways that socially engaged Buddhism, in some forms, risks accommodating itself so much to modern (non-Buddhist) assumptions and values that it may lose part of its ability to critique them, or to offer important alternatives to them from a Buddhist perspective. 

Julia Stenzel earned an MA in Buddhist Studies from the University of the West, Los Angeles, and a PhD from McGill University, Montreal, Canada. She received a monastic contemplative education in the Tibetan Karma Kagyü tradition from the late Lama Gendun Rinpoche, a Mahāmudrā master from Eastern Tibet, who established several monasteries and retreat centers in France. She spent a decade in three consecutive three-year retreats at Dhagpo Kundrol Ling. 

Her research areas include Buddhist ethics, Buddhist contemplative traditions, and the Buddhist-science dialogue in the context of compassion cultivation. She has taught academic and Dharma classes on these and related topics. In addition, she regularly participates in translation projects and is a member of the Sakya Pandita Translation Group, the Chödung Karmo Translation Group, and the Subhashita Translation Group. 

She supervised research activities at Rangjung Yeshe Institute on Losar, the Tibetan New Year, and on Buddhist meditation traditions. 

A presentation of the scholar practitioner in Buddhist literature, based on the three triads of [1] study, contemplation, and meditation (thos bsam sgom gsum); [2] exposition, debate, and composition (‘chad brtsod mtshom gsum); and [3] being knowledgeable, disciplined and kind (mkhas brtsun bzang gsum).   

Klaus-Dieter Mathes is a professor of Buddhist studies at the University of Hong Kong. His current research deals with exclusivism, inclusivism, and tolerance in Mahāyāna Buddhism. He obtained his Ph.D. from Marburg University in 1994 with a study of the Yogācāra text Dharmadharmatāvibhāga (published in 1996 in the series Indica et Tibetica). From 1993 to 2001 he served as the director of the Nepal Research Centre and the Nepal-German Manuscript Preservation Project in Kathmandu. Before joining the University of Hong Kong in August 2023 he was the head of the Department of South Asian, Tibetan and Buddhist Studies at the University of Vienna, where with his team he hosted the 2014 conference of the International Association of Buddhist Studies. He has organized and given presentations at many other conferences and symposiums and has served as the chairman of the board of trustees of the Numata Professional Chair for Buddhist Studies, University of Vienna, and is now a Professor at the University of Hong Kong. 

Even in the era of AI, proponents of a naturalistic account of life struggle to answer profound philosophical questions: Who or what measures and calculates? Without a mind, how can we truly understand this? How do we explain intention, free will, and morality? Recent research indicates that intelligence and consciousness are not solely products of material, and electrochemical processes, suggesting that humans are more than just advanced robots. In addressing the hard problem of consciousness, Buddhist scholars engage in an ongoing dialogue with scientific models that avoid reducing mind and matter to each other.  

This presentation will explore the role of human experience in the current discourse on the ontic and epistemic interpretations of Schrödinger’s wave function, as well as neuroscientific and medical studies involving experienced meditators. These studies reveal that systematic mental training can lead to physical changes in the brain and the biochemistry of our cells. Such findings suggest a complex interplay between mind and matter in a dynamic process of dependent arising. According to the Buddhist philosopher Nāgārjuna, this interdependence implies emptiness in the sense that all components lack independent existence. 

Khenpo Pema Woser was born near the border between Tibet and Nepal in a region known as Tsum. After the tragic death of his mother, Khenpo-la left his home in order to study and practice the Dharma and joined Tergar Oseling Monastery, located near the great stupa of Swayambunath. Shortly after, and at the encouragement of Mingyur Rinpoche, his root guru, Khenpo Pema Woser joined the monastic college at Sherab Ling monastery. Since completing his traditional monastic studies and receiving the title of Khenpo in 2010, Khenpo Pema Woser has worked closely with Mingyur Rinpoche to realize his vision at Tergar Osel Ling, primarily teaching logic, debate, and epistemology, and serving in various leadership roles.  

In addition to the traditional course of study, Khenpo-la has studied many important practice systems. This includes those described in the Great Five Treasuries by Jamgon Kongtrul Lodro Thaye as well as numerous commentaries on Mahamudra. These transmissions and teachings have come from great masters such as His Holiness the Dalai Lama, Tai Situ Rinpoche, and Mingyur Rinpoche. 

མཁས་པ་དང་སྒྲུབ་པ་ཉམས་ལེན་པ་ངོས་འཛིན་ཇི་ལྟར་བྱེད་ཚུལ་དང་། བཅོས་རིག་དུས་རབས་འདིར་མཁས་པ་དང་སྒྲུབ་པ་ཉམས་ལེན་པར་ཆགས་པ་ལ་མཐུན་རྐྱེན་དང་འགལ་རྐྱེན་གང་ཡོད་མེད་སྐོར། 

How to identify a scholar-practitioner, and what are the pros and cons of becoming a scholar-practitioner in the era of AI. 

Maria Vasylieva is an Assistant Professor at RYI. She is a Tibetologist, dharma translator, and interpreter. She is a RYI TTP and MA TTIP graduate and holds PhD degrees in Political Science and Buddhist Studies. She has been teaching at RYI since 2018. She has also taught foreign policy and international relations at the Diplomatic Academy of Ukraine and most recently—Sanskrit textual studies as Khyetse Foundation Chair in Buddhist Studies at the International Buddhist College of Thailand. Maria’s academic interests include research and translation of Mahāyāna sūtras and śāstras, in particular comparative textual studies of Dunhuang manuscripts and Tibetan canonical collections. 

In the recent past, computer-generated translations could only be laughed at. However, now Large Language Models (LLMs) and Neural Machine Translation (NMT) technologies are used to translate entire books while Dragon Speech Recognition (DSR) and InterpretBank serve to support remote simultaneous interpretation. It is already a reality for our colleagues in the centers for translation studies worldwide to receive student homework translations generated or assisted by AI. Sanskrit and Tibetan are not available on Google Translate or DeepL. However, Tibetan is already included into ChatGPT, and it seems to be just a matter of time when it will also be covered by AI tools for interpreting. What are the threats AI presents to the interpreter-training programs? Will the role of future interpreters be reduced to serving as reviewers “cleaning up” rare mistakes of the computer mind? It is important to consider these pressing questions when envisioning the future of interpreter-training programs and start adapting them to the new realities. I believe that there is a potential way to do it by emphasizing the skills that set interpreters apart from software: their motivation and critical judgment rooted in their language competencies, their contextual knowledge and cultural sensibilities, as well as their ability to create. 

Michael Levin, a Distinguished Professor in the Biology department at Tufts, holds the Vannevar Bush endowed Chair and serves as director of the Allen Discovery Center at Tufts and the Tufts Center for Regenerative and Developmental Biology. Dr. Levin is the Developmental Biology and Regenerative Medicine Lead at the Center for the Study of Apparent Selves. Dr. Levin’s laboratory studies the computational decisions that biological systems make to establish a place in and adapt to their environment. Through his research, he has explored the inherent ability of biological systems to process information, and their capacity for plasticity at all levels – from the population to the organism to the organs, cells, and molecular pathways with them.

As members of the Center for the Study of Apparent Selves, whatever we participate in can be seen to converge in a vision of humans as interconnected, transformative, and dynamic beings—profoundly capable of care. Inspired and informed by this emergent vision, we seek to cultivate an understanding of and means for, human flourishing that are applicable to a broad range of societal and environmental contexts—health, education, peacebuilding, caring for the biosystem, etc. 

Ngawang Trinley is the founder and director of a number of online immersive Tibetan learning initiatives that employ the latest pedagogical methods, and he has contributed to the development of Tibetan language computer-assisted translation tools. He is advising the project on our Translator Training Program syllabus and  on our Translation Memory development.

Ngawang Trinley was born on a mountain farm in Provence, France. He was enrolled in a Buddhist school as a young child. When he was sixteen, he traveled to India to study Tibetan language, philosophy, medicine, and Kālacakra cosmology and astronomy. After eight years of study, he was placed in charge of the library at the College of Buddhist Sciences in Sherabling, where he also taught the Tibetan language to Tibetan monastics and lectured (in Tibetan) on cosmology and astronomy.

Ngawang Trinley co-founded Esukhia in 2009; he is the director of the branch in India and serves on the Board of Directors. He has also proofread and edited the digital edition of the Derge Kangyur for 84000. Ngawang works for Buddhist Digital Resource Center as the digitization project manager, where he is in charge of digitizing texts (scans and etexts) and creating and maintaining relationships with users and partners. He is the creator of translation tools, including a real-time collaborative online environment for translation work, proofreading software, and a Tibetan language spell-checker. Ngawang’s online Tibetan courses, designed to be thoroughly immersive and based on international standards of translation competencies, are used by the Kumarajiva Project to train their translators.

Ngawang Trinley will cover that topic and share his experience working on Monlam AI / Mitra machine translation models as well as Buddhist LLMs.

Paul Colognese is an independent researcher specializing in AI Alignment, leveraging a robust background in mathematics. His primary focus involves developing a theory of agents and their goals, with the goal of informing the creation of tools and methods for detecting and controlling these objectives. Colognese’s research addresses critical issues such as deceptive alignment in AI systems. Additionally, he explores topics including AI interpretability, meditation, compassionate agents, and technological singularity. Outside of research, Colognese enjoys learning, exploring nature, dancing, and indulging in contemporary art. He holds a PhD in mathematics from the University of Warwick, UK. 

As members of the Center for the Study of Apparent Selves, whatever we participate in can be seen to converge in a vision of humans as interconnected, transformative, and dynamic beings—profoundly capable of care. Inspired and informed by this emergent vision, we seek to cultivate an understanding of and means for, human flourishing that is applicable to a broad range of societal and environmental contexts—health, education, peacebuilding, caring for the biosystem, etc. We work to develop, study, and test models of intelligence that are ethically and aesthetically fulfilling and can be applied across a broad range of current and emerging substrates. 

Thomas Doctor received his BA and MA degrees in Tibetan Studies from the University of Copenhagen and his PhD in Buddhist Studies from the University of Lausanne. He has studied Buddhist philosophy at Ka-Nying Shedrub Ling Monastery since the late 1980s and serves as a senior translator for the lamas and scholars there. Thomas’ main research interests are the pāramitā and mantra views and practices of Buddhism in India and Tibet. He has translated several classics of Buddhist philosophy, including Speech of Delight (Ju Mipham’s commentary to the Madhyamakālaṃkāra) and Ornament of Reason (Mabja Jangchub Tsöndrü’s commentary to the Mūlamadhyamakakārikā). Thomas contributes to the 84000, an ongoing project to translate the Tibetan collection of the Buddha’s words and associated treaties into English. 

As members of the Center for the Study of Apparent Selves, whatever we participate in can be seen to converge in a vision of humans as interconnected, transformative, and dynamic beings—profoundly capable of care. Inspired and informed by this emergent vision, we seek to cultivate an understanding of and means for, human flourishing that are applicable to a broad range of societal and environmental contexts—health, education, peacebuilding, caring for the biosystem, etc. We work to develop, study, and test models of intelligence that are ethically and aesthetically fulfilling and can be applied across a broad range of current and emerging substrates. 

The concept of a scholar-practitioner is particularly relevant in the context of AI as it emphasizes the integration of theory and practice in academic and professional settings. A scholar-practitioner typically engages in scholarly research while also applying their findings in real-world scenarios. Here are some key points regarding scholar-practitioners in the age of AI:

1. Interdisciplinary Approach: Scholar-practitioners often work at the intersection of various fields, such as education, social sciences, and technology. In AI, this could involve collaborating with data scientists, ethicists, and industry professionals to understand and implement AI technologies effectively.
2. Research-Informed Practice: These professionals utilize research findings to inform their practices. In the realm of AI, this might involve applying evidence-based approaches to the development and deployment of AI systems, ensuring they are effective and ethical.
3. Continuous Learning: The rapidly evolving nature of AI technology requires scholar-practitioners to engage in lifelong learning. They must stay updated on the latest advancements and ethical considerations in AI to remain effective in their roles.
4. Ethical Considerations: As AI systems can have significant societal impacts, scholar-practitioners must consider the ethical implications of their work. This includes ensuring fairness, accountability, and transparency in AI applications.
5. Community Engagement: Scholar-practitioners often work within their communities to apply AI research and tools. They may participate in initiatives aimed at increasing access to technology or improving educational outcomes through AI-enhanced methods.
6. Evaluation and Feedback: Practicing scholar-practitioners often assess the outcomes of their methods and research, using feedback to refine both their practices and their scholarly work.
7. Collaboration and Networking: Engaging with other professionals and academics can enhance the impact of their work. Collaboration can lead to innovative solutions that address complex challenges posed by AI.

In conclusion, in the era of AI, scholar-practitioners play a crucial role in bridging the gap between theoretical knowledge and practical application, ensuring that advancements in AI are harnessed responsibly and effectively within various domains.

In the context of Buddhist studies, the role of a scholar-practitioner who engages with AI can be understood in several nuanced ways. Here are some key points that merge the concepts of scholar-practitioners, AI, and Buddhist studies:

1. Integration of Tradition and Modernity: Scholar-practitioners in Buddhist studies may explore how AI technologies can be integrated into traditional Buddhist practices, such as meditation and mindfulness. This involves understanding the teachings of Buddhism and examining how AI can support or enhance these practices.
2. Research on Mindfulness and AI: The growing interest in mindfulness practices has led to AI applications designed to support mental well-being. Scholar-practitioners could research the effectiveness of such applications while ensuring they align with Buddhist principles of compassion and wisdom.
3. Ethical Frameworks: Buddhist ethics, which emphasize concepts like non-harm (ahimsa) and interconnectedness, can provide a valuable framework for developing and utilizing AI technologies. Scholar-practitioners can advocate for ethical AI development that reflects these values, shaping practices in accordance with Buddhist teachings.
4. Engagement with Communities: Scholar-practitioners might actively engage with Buddhist communities to introduce AI tools that aid in the dissemination of teachings, enhance community engagement, or improve accessibility to Buddhist resources. This engagement fosters an understanding of how technology can serve spiritual growth.
5. Critical Reflection: Buddhist studies often emphasize critical reflection and self-awareness. Scholar-practitioners can apply these principles to critically assess the impact of AI on society and individuals, questioning how AI’s capabilities align or conflict with Buddhist values.
6. Interdisciplinary Collaboration: The study of Buddhism benefits from interdisciplinary approaches; scholar-practitioners may collaborate with technologists, ethicists, and mental health professionals to develop AI tools that are culturally sensitive and ethically sound within the context of Buddhist practices.
7. Data and Research on Buddhist Practices: Utilizing AI in research methodologies allows scholar-practitioners to analyze large datasets related to Buddhist texts, practices, and contemporary applications. This can lead to insights about the evolution of Buddhism and its relevance today.
8. Teaching and Learning: AI can be employed to facilitate online learning in Buddhist studies, making teachings and resources more widely accessible. Scholar-practitioners can explore how these technologies impact the transmission of Buddhist traditions and teachings.

In summary, the role of scholar-practitioners in Buddhist studies in the age of AI involves a thoughtful engagement with technology, ensuring that advancements serve to enhance spiritual practices while upholding the ethical teachings of Buddhism. Their work bridges the ancient wisdom of Buddhism with contemporary challenges and opportunities presented by AI, creating a dynamic interplay between tradition and innovation.

Alternatively, the role of a scholar-practitioner in the context of Buddhist studies, especially in relation to AI, can be explored through various dimensions that intertwine Buddhist principles with contemporary technological developments. Here are some key points that illustrate this integration:

1. Interdisciplinary Approach: In Buddhist studies, scholar-practitioners can combine insights from traditional Buddhist teachings with knowledge from areas such as cognitive science, ethics, and artificial intelligence. This interdisciplinary collaboration can foster a deeper understanding of consciousness and the mind, which are central themes in both Buddhism and AI research.
2. Research-Informed Practice: Scholar-practitioners in Buddhist studies can apply research findings from psychology and AI to enhance Buddhist practices, such as mindfulness and meditation. For instance, they may utilize AI tools to measure the effects of meditation on mental health and well-being, thus grounding traditional practices in empirical research.
3. Continuous Learning: The dynamic field of AI offers Buddhist scholars an opportunity to explore new technologies that can facilitate the dissemination of Buddhist teachings. This could involve online platforms for virtual teachings or using AI-powered apps for meditation guidance. Staying informed about these developments can help scholar-practitioners adapt and enhance their teaching methods.
4. Ethical Considerations: Buddhist teachings emphasize ethical conduct and compassion. Scholar-practitioners can critically engage with the ethical implications of AI, addressing issues such as bias in algorithms or the potential for AI to impact human relationships. They can advocate for the ethical use of technology in harmony with Buddhist values, promoting practices that contribute to global well-being.
5. Community Engagement: Scholar-practitioners can lead initiatives that incorporate AI tools to support community engagement and outreach in Buddhist practice. For example, they might create digital resources that make Buddhist teachings accessible to a broader audience or develop AI-driven platforms that encourage community discussions on moral and existential questions.
6. Evaluation and Feedback: In the context of Buddhist studies, scholar-practitioners can evaluate the outcomes of integrating AI into practices like meditation or mindfulness training. Gathering qualitative and quantitative data on participant experiences can inform future practices and enhance the effectiveness of these teachings.
7. Collaboration and Networking: Collaboration with technologists, ethicists, and other scholars in Buddhist studies can lead to innovative projects that address contemporary issues, such as mental health challenges exacerbated by technology. By working together, they can find ways to enrich both Buddhist studies and AI fields through shared understanding and respect for each discipline.

In summary, the scholar-practitioner model in Buddhist studies, particularly regarding AI, embodies a holistic approach that honors traditional teachings while engaging with modern technology. By bridging these worlds, scholar-practitioners can contribute valuable insights that promote compassion, ethical mindfulness, and a deeper understanding of the nature of consciousness in the digital age.