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Speaking from a macrocosmic or universal viewpoint, Buddhism has meticulously articulated the evolution of a universe through four stages, respectively, emptiness, formation, abiding, and destruction. In particular, the astronomical principles demonstrated in the Kalachakra and Abhidharmakosha have been proven by contemporary cosmology. Moreover, regarding some simple principles which Buddhism discovered long ago, scientists have racked their brains and gone through a prolonged period of research before they could make inferential conclusions about them. Take, for example, the calculation of the astronomical calendar. Tibetan Buddhism has a very simple formula. Two or three people can simply use a drawing board to make the calculations for the whole calendar year, encompassing solar and lunar eclipses, and the month, day, hour, and minute that they will take place. All of these can be drawn and shown clearly, without any astronomical instrument. This kind of calculation in the Kalachakra is not something new, but was introduced to the Tibetan area a long time ago. It also describes geography extremely clearly.
Furthermore, from the microcosmic or subatomic perspective, Buddha elucidated different levels of teachings according to the different mental dispositions of sentient beings.
1) Vaibhashika school: The members of this school believe that all external phenomena do not exist; instead, they are formed by an irreducible atom. In the final analysis, this school holds the position that this inpisible atom must exist, and is the basic unit that makes up coarser matter, similar to how the atom and quark are explained in contemporary physics.
As for consciousness, the Vaibhashika asserts that coarser consciousness is assembled by the smallest inpisible instance of consciousness. This kind of inpisible instance cannot be pided further and exists objectively.
2) Sautrantika school: This school”s view on the microcosmic level is basically identical to the Vaibhashika school”s．This school also thinks that coarser particles or consciousness don”t exist independently, but are constituted of many inpisible particles or inpisible instances of consciousness. In addition, the two smallest inpisible units are posited to exist inherently.
3) Yogacara school: This school does not refute the inpisible instance of consciousness that assembles consciousness, but refutes the existence of the basic inpisible atom which forms the external material world. It asserts that the external material world doesn”t exist, but is an imputed appearance of the mind.
4) Madhyamaka Prasangika or Madhyamaka Svatantrika: Not only do these schools refute the existence of external objects, they also refute the self-knowing and self-illuminating consciousness; the mind has no ontological status at all. External material objects or subjective inner experiences, without exceptions, are all ascertained as emptiness. However, although all things and events are emptiness, from emptiness, everything can arise, too. Just as Chandrakirti said in Introduction to the Middle Way: “Although things and events are empty, they can arise from emptiness.” This is the highest principle of the Madhyamaka school. As we can see, the true reality of this world is very intriguing. Bodhisattva Aryadeva also said in Four Hundred Verses: “Nothing exists in this world that is not extremely intriguing.”
Through the development of science, humankind has gradually been able to understand what we have talked about above. For example, Albert Einstein said: “Time, space, and matter are all imputed by our false perception.” The renowned French philosopher and physicist Rene Descartes likewise felt this deeply and said: “How do I know that I am not dreaming now
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