{"status":"ok","message-type":"work","message-version":"1.0.0","message":{"indexed":{"date-parts":[[2026,9,3]],"date-time":"2026-09-03T07:16:17Z","timestamp":1788419777265,"version":"build-2803163510"},"reference-count":65,"publisher":"Frontiers Media SA","license":[{"start":{"date-parts":[[2026,9,3]],"date-time":"2026-09-03T00:00:00Z","timestamp":1788393600000},"content-version":"vor","delay-in-days":0,"URL":"https:\/\/creativecommons.org\/licenses\/by\/4.0\/"}],"content-domain":{"domain":["frontiersin.org"],"crossmark-restriction":true},"short-container-title":["Front. Psychol."],"abstract":"<jats:p>Buddhist meditation is widely studied in relation to mindfulness, emotion regulation, compassion, and well-being, yet it is often operationalized as an attentional or stress-reduction technique detached from the ethical and cultural conditions of practice. This article develops the ethical-cultural training ecology model, a Hypothesis and Theory framework that treats Buddhist meditation as a coordinated practice ecology rather than a single psychological technique. The model distinguishes four nested analytic levels. Ethical-cultural ecology provides the process-shaping context; a probabilistic functional hierarchy links attention, emotion regulation, self-decentering, nonattachment, and compassionate reorientation; authority reorganization provides a higher-order explanatory principle; and multidimensional well-being defines the distal outcome domain. Its distinctive claim is relational rather than additive: familiar mechanisms are hypothesized to acquire different functions through asymmetric dependencies and ecological configuration. Attention may increase observability, emotion regulation may increase affective tolerability, self-decentering may demote self-related narratives from self-truth, nonattachment may weaken their action-guiding grip, and compassion may provide ethical-relational direction while recursively supporting emotional safety. Authority reorganization is not proposed as an independent latent mechanism. Self-transcendence is treated as a possible experiential and relational outcome. Three theory-driven hypothetical illustrations specify predicted and disconfirming patterns, and five propositions translate the framework into prospective, incremental, mediation, and configuration-level hypotheses for future empirical testing.<\/jats:p>","DOI":"10.3389\/fpsyg.2026.1938434","type":"journal-article","created":{"date-parts":[[2026,9,3]],"date-time":"2026-09-03T06:41:51Z","timestamp":1788417711000},"update-policy":"https:\/\/doi.org\/10.3389\/crossmark-policy","source":"Crossref","is-referenced-by-count":0,"title":["From Buddhist meditation to psychological well-being: an ethical-cultural training ecology model"],"prefix":"10.3389","volume":"17","author":[{"given":"Yukun","family":"Mei","sequence":"first","affiliation":[{"name":"School of Music and Dance, Xihua University, Chengdu","place":["Sichuan, China"]}],"role":[{"vocabulary":"crossref","role":"author"}]},{"given":"Jiyu","family":"Li","sequence":"additional","affiliation":[{"name":"Faculty of Fine and Applied Arts, Khon Kaen University","place":["Khon Kaen, Thailand"]}],"role":[{"vocabulary":"crossref","role":"author"}]},{"given":"Sarawadee","family":"Phuchomsri","sequence":"additional","affiliation":[{"name":"Faculty of Fine and Applied Arts, Khon Kaen University","place":["Khon Kaen, Thailand"]}],"role":[{"vocabulary":"crossref","role":"author"}]}],"member":"1965","published-online":{"date-parts":[[2026,9,3]]},"reference":[{"key":"B1","volume-title":"Satipatthana: The Direct Path to Realization.","author":"Analayo","year":"2003"},{"key":"B2","doi-asserted-by":"publisher","first-page":"125","DOI":"10.1093\/clipsy.bpg015","article-title":"Mindfulness training as a clinical intervention: A conceptual and empirical review.","volume":"10","author":"Baer","year":"2003","journal-title":"Clin. 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