Buddha’s Teachings vs. Buddhism 佛陀教育與佛教

The teachings of Siddhartha Gautama, widely known as the Buddha, originated not as a religion but as a pragmatic and philosophical guide for self-awareness, liberation, and ethical living. Over time, however, these teachings evolved into the complex spiritual system known today as Buddhism—a transformation shaped by cultural, social, and historical influences. This essay aims to clarify the nature of Buddha’s original educational intent, trace its metamorphosis, and highlight the key differences between the original path and the religion that emerged.
喬達摩·悉達多，也就是廣為人知的佛陀，他的教義並非源於宗教，而是一種實用且富有哲學性的指南，旨在引導人們認識自我、獲得解脫並實現道德生活。然而，隨著時間的推移，這些教義逐漸演變成如今被稱為佛教的複雜精神體系——這種轉變受到文化、社會和歷史的影響。本文旨在闡明佛陀最初的教育意圖，追溯其演變過程，並強調最初的教育路徑與後來出現的宗教之間的關鍵區別。

At its core, Buddha’s teaching was an invitation to explore the nature of suffering and the means to transcend it. He did not claim divine status or demand worship. Instead, he taught a method—rooted in introspection, ethical behavior, and meditative insight—that encouraged individuals to investigate reality for themselves. His Four Noble Truths and Eightfold Path are not commandments but tools for personal transformation.
佛陀的教育的核心在於邀請人們探索苦難的本質及其超越苦難的方法。他並未宣稱自己是神，也未要求人們崇拜他。相反，他傳授了一種根植於內省、道德行為和禪觀的方法，鼓勵人們親自探究現實。他的四聖諦和八正道並非戒律，而是個人蛻變的工具。

Unlike traditional religions, Buddha’s teachings were not built on the foundation of faith in a supernatural being. It offered a clear, empirical process for achieving enlightenment through direct experience, making them accessible to anyone regardless of caste, gender, or belief system. In this way, Buddha functioned more as a compassionate educator than a spiritual leader in the conventional sense.
與傳統宗教不同，佛陀的教義並非建立在對超自然存在的信仰之上。它提供了一個清晰的、基於經驗的、透過直接體驗來達致覺悟的過程，使無論任何種姓、性別或信仰體系的人都能有所得。因此，佛陀更像是一位富有同情心的教育者，而非傳統意義上的精神領袖。

Following Buddha’s passing, his teachings continued to be shared orally by his disciples. As they spread across Asia, this once-flexible framework gradually solidified into a more formal institution. Scriptures were recorded, sanghas (monastic communities) formed, and leaders like Emperor Ashoka promoted Buddhism as a state religion.
佛陀圓寂後，他的教義繼續由弟子口耳相傳。隨著教義在亞洲的傳播，這個曾經靈活的框架逐漸固化，形成了一個更正式的體系。經文被記錄下來，僧伽（僧團）成立，像阿育王這樣的領導人將佛教推崇為國教。

Emperor Ashoka, one of India’s greatest rulers, played a pivotal role in the religiousization of the Buddha's teaching and spreading Buddhism after the bloody Kalinga War. Deeply moved by the teachings of the Buddha, Ashoka embraced nonviolence and compassion. He built stupas, monasteries, and inscribed edicts on pillars and rocks in local languages to make Buddhist principles accessible to all. Ashoka also sent missionaries, including his own children, to regions as far away as Sri Lanka and Central Asia, helping transform Buddhism from a regional tradition into a global religion.
阿育王是印度最偉大的統治者之一，在血腥的羯陵伽戰爭後，他在佛陀教義的宗教化和佛教傳播中發揮了關鍵作用。阿育王深受佛陀教義的感召，秉持非暴力和慈悲的理念。他建造佛塔和寺院，並用當地語言在柱子和岩石上銘刻敕令，使佛教教義普及大眾。阿育王也派遣傳教士，包括他自己的子女，遠赴斯里蘭卡和中亞等地，幫助佛教從區域性傳統轉變為全球宗教。

This institutionalization brought structure, but also adaptation. Regional cultures blended their own rituals, deities, and philosophies with the original Buddha's teachings. In China, for instance, Buddhism merged with Daoist and Confucian elements; in Tibet, it developed an elaborate spiritual hierarchy. As these schools diverged—Theravada emphasizing monastic discipline, Mahāyāna focusing on compassion and devotion, Vajrayāna embracing esoteric practices—Buddhism became more varied and, in many ways, more religious.
這種制度化帶來了結構，也帶來了調整。不同地域的文化將自身的儀式、神靈和哲學與原始佛陀教義融合在一起。例如，在中國，佛教融合了道教和儒教元素；在西藏，佛教發展出了一個複雜的精神等級體系。隨著這些教派的分化——小乘（上座部，南傳）佛教強調僧侶戒律，大乘（中眾部，北傳）佛教注重慈悲和虔誠，金剛乘（藏傳）則崇尚密宗——佛教變得更加多元，並且在許多方面也更加宗教化。

In simple terms, Buddha’s education is personal, inquiry-based, and grounded in experience. While Buddhism is communal, tradition-based, and shaped by faith and ritual.
簡而言之，佛陀的教育是個人化的、基於探究的、以經驗為基礎的。而佛教是社群性的、基於傳統的、由信仰和儀式所塑造的。

Though interwoven, Buddha’s original path and modern Buddhism differ in crucial ways. Buddha's teaching remains a minimalist practice emphasizing mindfulness, wisdom, and liberation through self-effort. Buddhism, meanwhile, often includes rituals, worship, cosmology, and community observances that reflect centuries of cultural integration.
儘管佛陀的原始修行與現代佛教交織在一起，但它們在關鍵方面存在差異。他的教育仍然是一種極簡主義的修行，強調正念、智慧和透過自我努力獲得解脫。而佛教通常包含儀式、崇拜、宇宙觀和社區儀式，這些都反映了幾個世紀以來的文化融合。

This shift is neither negative nor unnatural, it reflects the organic way human societies shape belief systems around profound teachings. Still, for those seeking the original spark of enlightenment Buddha offered, it’s important to distinguish the teacher’s intent from the religion his teachings inspired.
這種轉變既非消極也非反常，它反映了人類社會圍繞著深奧教義塑造信仰體系的有機方式。然而，對於那些尋求佛陀最初啟迪火花的人來說，重點是區分佛陀教育的意圖和其教義所激發的宗教。

A Brief Introduction to Universal Grammar 普遍語法簡介

Have you ever wondered how we go from babbling babies to eloquent speakers of complex languages? That’s where linguistics steps in. As the scientific study of language, linguistics explores the structure, usage, and evolution of human language. From sound patterns and word formation to meaning and context, linguists ask big questions about how language works—and how we come to know it.
你有沒有想過我們是如何從牙牙學語的嬰兒進化成能夠流利地使用複雜語言的？語言學正是為此而生。作為一門研究語言的科學，語言學探索人類語言的結構、用法和演化。從語音模式和構詞法到意義和語境，語言學家不斷探討語言的運作方式，以及我們是如何認識語言的。

One particularly fascinating puzzle is how we acquire language in the first place. Enter Noam Chomsky’s concept of Universal Grammar (UG).
一個尤其引人入勝的謎題是我們最初是如何習得語言的。諾姆·喬姆斯基提出了普遍語法（UG）的概念。

UG is the theoretical blueprint of grammar that Chomsky proposed that is hardwired into the human brain. According to this idea, all human languages share a common structural basis. This built-in grammar system explains how children are able to learn their native language so quickly and effortlessly, often with little explicit instruction. Even with limited input, they seem to know what “sounds right”—suggesting that they’re not learning language from scratch, but unfolding something already within them.
普遍語法是喬姆斯基提出的語法的理論藍圖，它根植於人類大腦。根據這個理念，所有人類語言都擁有共同的結構基礎。這種內在的語法系統解釋了為什麼孩子們能夠如此快速、輕鬆地學習母語，而且通常不需要太多的明確指導。即使所輸入的有限，他們似乎也知道什麼「聽起來正確」——這表明他們並非從零開始學習語言，而是在展現自身已有的某些特質。

UG doesn’t stop at First Language (L1) Acquisition. It also plays a role in second language (L2) acquisition, and also Second Language Learning (SLA) in the aspect of education. While the UG framework clearly powers our first plunge into language, researchers still explore whether it remains fully accessible later in life. Some theories argue that older learners can still draw on UG principles, while others suggest that second language learning relies more on conscious effort and general cognitive strategies.
普遍語法不限於母語（L1）習得。它在教育領域也對第二語言（L2）習得和第二語言學習（SLA）發揮作用。雖然普遍語法框架顯然為我們初次接觸語言提供了動力，但研究人員仍在探索它是否在以後的生活中仍然完全可行。有些理論認為，年長的學習者仍然可以藉鏡普遍語法的原則，而有些理論則認為，第二語言學習更依賴有意識的努力和一般的認知策略。

This blueprint seems irrelevant to personal daily life! However, we can learn different languages for communication, relying on the rules of pronunciation, meaning, grammar, etc., that have been found by linguists through their studies on the relationship between the languages and the culture in the area. Of course, the process of their study involved theories such as UG.
這張藍圖似乎與個人日常生活毫不相關！然而，我們可以學習不同的語言進行交流，這依賴語言學家透過研究語言與當地文化之間的關係而發現的發音、語義、語法等規則。當然，他們的研究過程涉及諸如普遍語法（UG）之類的理論。

When this abstract philosophy has been borrowed from linguistics and brings out branches of linguistics such as Applied Linguistics, Sociolinguistics, and Psycholinguistics, on the other hand, the new technologies also have the shadow of UG, such as Natural Language Processing (NLP) which is on the developing in the AI ​​community, and Speech Pathology in the rehabilitation community.
這種抽象的哲學被借用自語言學，並衍生出應用語言學、社會語言學和心理語言學等語言學分支學科時，新興技術方面也帶有普遍語法的影子，例如在人工智能領域正在發展的自然語言處理（NLP）和康復領域的言語病理學。

This abstract theory made me twice retake the subject of Introduce To Linguistics when I was in my bachelor's degree in translating, but it's worth it. Besides showing a powerful lens through which to understand the universality and diversity of languages across the globe, and why humans, uniquely, are born to speak, it also broadens my mind.
這個抽象的理論讓我在讀翻譯本科時兩次重修了「語言學導論」這門課，但這一切都是值得的。它不僅提供了一個強大的視角，讓我能夠理解全球語言的普遍性和多樣性，以及為什麼人類天生就會說話，同時也開闊了我的視野。

Tobacco Ban 禁煙

Scientific research has fully demonstrated that smoking is harmful to health, leading to serious diseases such as lung cancer, heart disease, and respiratory illnesses. Many countries have taken measures to regulate smoking through restrictions, taxation, and public health campaigns. However, global smoking bans have not yet been implemented for several reasons:
科學研究已充分證明，吸煙有害健康，會導致肺癌、心臟病和呼吸系統疾病等嚴重疾病。許多國家已採取措施，透過限制、徵稅和公共衛生運動來規範吸煙，但由於以下幾個原因，全球禁菸尚未能實施：

- Tobacco industry is a large global enterprise that generates billions of dollars in revenue and employs millions of people, and governments rely on tobacco taxes as a significant source of revenue.
- 煙草業是一個龐大的全球產業，創造了數十億美元的收入並僱用了數百萬人，並且政府依賴菸稅作為重要稅務收入來源。

- Global bans on smoking could promote illegal markets, leading to unregulated products that may be even more dangerous.
- 全球禁煙可能助長非法市場，導致產品不受監管，甚至更危險。

- Many people believe individuals should have the right to make their own choices, even if those choices are harmful.
- 許多人認為個人應該有權利做出自己的選擇，即使這些選擇是有害的。

- In some cultures, smoking is deeply rooted in traditions and social interactions, making comprehensive bans difficult to enforce.
- 在某些文化中，吸煙深植於傳統和社會互動中，因此全面禁止吸菸很難實施。


What I want to say is:
我想說的是：

First, although citizens' smoking habits can bring extra tax revenue to the government, we should not overlook the greater private and public health costs caused by smoking and secondhand smoke on smokers and those affected by it.
首先，市民的吸煙習慣雖然可以為政府帶來額外的稅收，但不要忽視吸煙對煙民及受二手煙影響的人在健康方面更大的私人與公共支出！

Second, the costs associated with tobacco control— including publicity, legislation, and enforcement—are not less than those of a ban. In essence, a smoking ban is simply to regulate tobacco products as drugs, which would only slightly increase the costs related to combating illegal substances. If there are concerns that banning smoking might not suppress illegal markets, I believe these countries are simply incapable of cracking down on any illegal activities.
第二，現在各國著眼於控煙的成本，包括宣傳、立法與執法上的人力與財力，絕不低於禁煙。禁煙簡單來說就是將煙草產品列為毒品來監管，只是稍為增加一點在打擊違禁品方面的成本吧！若然擔心禁煙後無法壓制相關的非法市場，我想，這些國家跟本無能力打擊任何違法行為！

Third, personal freedom should not infringe upon the welfare of others. Medical evidence has shown that smoking seriously affects the smoker's health and is a form of slow self-destructive behavior; the secondhand smoke exhaled by smokers can impact the health of those nearby, which is akin to chronic murder!
第三，個人自由不應該侵犯他人的福祉。已有醫學證明，吸煙會嚴重影響自己的健康，是一種慢性自殺的行為；吸煙時吐出的二手煙，會影響附近其他人的健康，這就等於慢性謀殺！

Fourth, although tobacco was once used as a medicinal substance by shamans, modern medicine and pharmaceuticals have advanced significantly. Therefore, we should not ignore its harms and preserve it solely because of its historical and cultural significance.
第四，雖然煙草曾經是巫醫所施用的藥物之一，但是現在有更先進的醫學與藥物，就不應該僅僅因為煙草與吸煙是歷史文化就無視其傷害地將其保留下來。

Since taxation and illegal markets are mentioned, here is a transition approach as reference from tobacco control to the tobacco ban: smokers can only buy and enjoy tobacco products and smoke in smoking areas with special licenses! These places need to be equipped with appropriate facilities to ensure that smokers do not bring tobacco products and secondhand smoke into the community through their skin, clothing or even lungs after smoking. This approach will allow the government to retain tax revenue, create jobs, reduce public health costs in the community caused by secondhand smoke, increase smokers' opportunity costs when smoking, and clearly convey the government's message and determination to eventually ban smoking.
既然提到了稅收與非法市場，這裡有一個從控煙到禁煙的過渡做法，可供參考：吸煙者只能在領有特別牌照的吸煙場所買到並享用煙草產品！這些場所需要設有適當的設施，以保證吸煙者在吸煙後不會透過其皮膚、衣物甚致肺部將煙草產品及二手煙帶入社區。這做法可讓政府保留這方面的稅收，創造就業機會，減少社區中因為二手煙做成的公共健康開支，增加煙民在吸煙時的機會成本，並明確帶出政府在最終禁煙方面的訊息與決心。

Brief talk on "Self-Nature" 淺談「自性」

"Self-Nature" is a concept by Buddhists which refers to the state or nature where something exists on its own without depending on any condition. The challenge in the comprehension of this concept (especially for those unfamiliar with Buddhist philosophy) is that it cannot be realized in the real world. However, we can attempt to interpret it reluctantly as a concept that is the opposite of "Emptiness".

「自性」是佛教的概念，指事物不依賴任何條件而自然存在的狀態或性質。理解這一概念的挑戰（特別是對於那些不熟悉佛教哲學的人來說）在於它無法在現實世界中實現。然而，我們可以勉強地嘗試將其解讀為與「空性」相反的概念。

Through exploration of "Emptiness", we got an idea that all phenomena, including material, psychological and emotional, never possess an inherent, unchanging essence. This means everything arises due to the interdependence of causes and conditions, and is not created by nothing. This idea leads us to gradually understand that we should approach things happen with greater freedom (wisdom and flexibility) and more compassion, but not with a cold, nihilistic sense.

透過對「空性」的探索，我們認識到一切現象，包括物質、心理和情感，都不具備固有的、不變的本質。意思是說，一切事物都是因緣合而產生的，不是無中生有。這種想法使我們逐漸明白，我們應該以更大的自由（智慧和靈活性）和更多的同情心來對待發生的事情，而不是以冷漠、虛無的心態來對待。

However, the ultimate goal of Buddhist practice is to achieve enlightenment and Buddhahood. When "Enlightenment" refers to the exploration and practice of "Emptiness", on the other hand, "Buddhahood" refers to the discovery of  "Buddha-Nature", a transcendental state due to "Enlightenment". This transcendental state is shared by all sentient beings (all life, physical or spiritual) and is inherent, eternal, unchanging. The achievement of Buddhahood means a thorough understanding of "Buddha-Nature", that is, the only eternal "Self-Nature".

然而，佛教修行的最終目的，是達致開悟與證得佛果。如果說「開悟」是指對「空性」的探索與修行，那麼「佛果」則是指因為「開悟」而發現（並安住於）一種超脫的境界。這是一切眾生（所有的生命體，無論是物質生命體還是精神生命體）所共有的、也是本有的、永恆的、不變的境界。「佛果」就是對「佛性」，也就是唯一的「自性」的透徹了解。

We will never be able to understand and accept the concept of "Buddha-Nature" as integration and symbiosis if we have never got a deep understanding of "emptiness". That is, we will definitely continue to compete or infringe on each other for temporary success and failure or gain and loss when we remain keeping our consciousness and cognition on the appearances that we attach. Thus, the understanding and comprehension of "Buddha-Nature", or named as "self-nature" , is a great challenge.

如果我們對「空性」沒有深刻理解，就永遠無法理解和接受「佛性」一體共生的概念。也就是說，當我們的意識和認知停留在我們所執著的外相（表像），我們仍然會為了暫時的成敗、得失而繼續相互競爭、互相侵害。因此，對「佛性」，或者說「自性」的認識和理解是一個很大的挑戰。

Even though there are great challenges in the process of understanding and finding our "Self-Nature", it does not mean there is no hope of doing that. Whether we are facing trivial incidents in our daily life, or the major events that shock the world, we can attempt to cultivate our compassion and wisdom to replace our attachment on any appearances. When we are no longer attached or trapped by the phenomena, we can achieve enlightenment gradually, and thus get known as our "Self-Nature" and achieve Buddhahood.

即使在理解和尋找我們的「自性」的過程中存在重大挑戰，但這並不意味著我們沒有希望做到這一點。無論我們是面對日常生活中的瑣碎事件，還是震撼世界的重大事件，我們都可以嘗試培養我們的慈悲和智慧，以取代我們對任何表象的執著。當我們不再被現象所束縛或執著時，我們可以逐漸實現開悟，從而認識到我們的「自性」，達致成佛。

The apply of Artificial Intelligence tools 人工智能工具的應用

As artificial intelligence (AI) continues to integrate into our daily lives, its transformative potential brings excitement to us. However, when we were alerted that in a high-profile AI-to-AI chess match, an AI tool developed by a country under severe economic sanctions won by cheating, we should be concerned about the ethical and moral surrounding the AI tools we are applying.

隨著人工智能（AI）不斷融入我們的日常生活，其變革潛力令我們興奮不已。然而，當我們得知在一場備受矚目的人工智能對人工智能的國際象棋比賽中，一個受到嚴厲經濟制裁的國家開發出來的人工智能工具透過作弊手段獲勝時，我們應該關注一下正在應用的人工智能工具的倫理和道德問題。

One of the foremost ethical concerns with AI is the privacy and security of personal data. AI systems often rely on vast amounts of data to function effectively. However, collecting, storing, and analyzing this data raises questions about consent, ownership, and potential misuse. Ensuring robust data protection measures and transparent data practices is essential to safeguard individuals' privacy.

人工智能面臨的首要的道德問題是個人資料的隱私和安全。人工智能系統通常依賴大量數據才能有效運作。然而，收集、儲存和分析這些數據引發了有關同意、所有權和潛在濫用的問題。確保強有力的資料保護措施和透明的資料實踐對於保護個人隱私至關重要。

AI systems are only as good as the data they are trained on. If the training data is biased, the AI's outputs will also be biased, leading to unfair and discriminatory outcomes. Addressing bias in AI requires diverse and representative training datasets, as well as ongoing monitoring and evaluation to ensure fairness and equity in AI applications.

人工智能系統的優劣取決於其所訓練的資料。如果訓練資料有偏差，人工智能的輸出也會有偏差，導致不公平和歧視性的結果。解決人工智能中的偏見需要多樣化和代表性的訓練資料集，以及持續的監測和評估，以確保人工智能應用的公平性和公正性。

When AI systems make decisions that impact individuals and society, it's crucial to have mechanisms for accountability and transparency. Users should have a clear understanding of how AI systems work, the factors influencing their decisions, and the potential consequences. Establishing clear guidelines and regulations can help ensure that AI systems are held accountable for their actions.

當人工智能系統做出影響個人和社會的決策時，問責和透明的機制至關重要。使用者應該清楚了解人工智能系統的工作原理、影響其決策的因素以及潛在的後果。制定明確的指導方針和法規有助於確保人工智能系統對其行為負責。

AI systems are increasingly being used in areas that involve ethical decision-making, such as healthcare, criminal justice, and autonomous vehicles. Ensuring that AI systems make ethical decisions requires careful consideration of moral values and principles. The developers should collaborate with ethicists, policymakers, and stakeholders to ensure ethical AI decision-making.

人工智能系統越來越多地被用於涉及道德決策的領域，例如醫療保健、刑事司法和自動駕駛汽車。確保人工智能系統做出道德決策需要仔細考慮道德價值和原則。開發人員應該與倫理學家、政策制定者和利害關係人合作，以確保人工智能決策的道德性。

AI has the potential to both enhance and undermine human rights and autonomy. For example, AI can empower individuals by providing personalized services and enhancing accessibility. On the other hand, AI-driven surveillance systems can also threaten individuals' rights to privacy and freedom of expression. Balancing these competing interests is essential to ensure that AI respects and promotes human rights.

人工智能有可能增強人權和自主權，也有可能破壞人權和自主權。例如，人工智能可以透過提供個人化服務和增強可訪問性來增強個人的能力。另一方面，人工智能驅動的監控系統也可能威脅個人的隱私權和言論自由權。平衡這些相互競爭的利益對於確保人工智能尊重和促進人權至關重要。

The ethical and moral issues in the application of artificial intelligence are complex and ever-evolving. As we continue to develop and deploy AI systems, it's essential to address these concerns proactively. By fostering a culture of ethical AI development and use, we can harness the power of AI to benefit society while safeguarding our values and principles.

人工智能應用中的倫理和道德問題複雜且不斷發展。隨著我們繼續開發和部署人工智能系統，積極解決這些問題至關重要。透過培育道德的人工智能開發和使用文化，我們可以在維護我們的價值觀和原則的大前題下利用人工智能的力量造福社會。