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。

Emptiness 空性

In Buddhist philosophy, "Emptiness" is a profound and central concept, particularly emphasized in Mahayana Buddhism. It does not imply "nothingness" or the absence of existence. Instead, it points to the idea that all phenomena, such as success and failure, gain and loss, victory and defeat, poverty and wealth, noble and base, beauty and ugliness, life and death, etc., are not inherent or independent existences. In other words, everything exists interdependently, arising through causes and conditions, and is fundamentally impermanent and subject to change.
在佛教哲學中，「空性」是一個深刻而核心的概念，大乘佛教尤其強調這一點。它並不意味著“虛無”或不存在。相反，它指出一切現象，例如成敗、得失、勝負、貧富、貴賤、美醜、生死等等，都不是固有或獨立存在的。換句話說，一切事物都是相互依存、因緣而生，本質上都是無常且變化的。

Imagine a clay pot please! At first glance, it seems like the pot is a solid, independent object. But upon deeper examination, its existence depends on many conditions: the clay, the potter, the tools, the fire, and even the space inside it, which gives it its usefulness. The clay pot is not inherently "a clay pot" by itself, but a temporary arrangement of causes and conditions. Without these elements, it could never be a clay pot.
請想像出一個陶罐。乍一看，這個罐子似乎是一個堅固的、獨立的物體。但經過深入研究，它的存在取決於許多條件：黏土、陶工、工具、火，甚至它內部的空間，這些都賦予了它用途。陶罐並非本來就是“陶罐”，而是因緣條件暫時安排而成的。如果沒有這些元素，它就不可能成為一個陶罐。

This interconnected nature of the clay pot reflects "Emptiness": Lacks of an inherent and fixed essence. Its existence is entirely dependent on other factors. Similarly, all things and phenomena in life arise and exist interdependently, with no intrinsic or permanent identity.

陶罐的這種相互連結的特性反映了「空性」：缺乏內在的並且固定的本質。它的存在完全依賴其他因素。同樣，生活中的所有事物和現像都是相互依存、相互產生的，沒有內在或永恆的特性。

Again! Think about the relationship between a parent and a child. At first, we might see the parent as an independent entity and the child as another. But the identity of "parent" can only exist because of the child, and vice versa—their roles arise interdependently. Without one, the other has no meaning in this context.
再來！思考一下父母與孩子之間的關係。一開始，我們可能會將父母視為一個獨立的實體，而將孩子視為另一個實體。但「父母」的身份只有因為孩子而存在，反之亦然 -- 他們的角色是相互依存的。如果缺少了其中一個，那麼另一個在這個脈絡中就沒有意義。

This illustrates Emptiness of the identities because neither the parent nor the child has an intrinsic identity independent of the other. Their existence as "parent" or "child" is relational and mutual dependence, which is shaped by causes and conditions.

這就說明了身分的空性，因為父母和孩子都沒有獨立於對方的內在身分。他們作為「父母」或「孩子」的存在是一種關係和相互依賴，是由原因和條件形成的。

Emptiness teaches us to transcend rigid notions of reality and self-identity, guiding practitioners to see the world as fluid, interconnected, and free from fixed boundaries. This understanding serves as a cornerstone for cultivating wisdom and compassion, as the ignorance of emptiness in reality often leads to suffering.
空性教導我們超越現實和自我認同的僵化觀念，引導修行者將世界視為流動的、相互連結的、沒有固定界線的。這種理解是培養智慧和同情心的基石，因為對現實中的空性缺乏認知常常會導致痛苦。

The ultimate realization of Emptiness is not merely intellectual; it is a direct experience that transforms how one perceives and engages with life. Through practices such as Zen meditation and mindfulness, one begins to see the interdependent nature of existence and to embrace the freedom and peace that arises from letting go of clinging and false notions of permanence.
最終對空性的認知不僅僅是理性的；這是一種直接的體驗，可以改變人們看待和參與生活的方式。透過禪修和正念等練習，人們開始看到存在的相互依存性，並接受放棄執著和錯誤的永恆觀念而產生的自由與和平。

Zen meditation 禪修

Zen meditation, or Zazen, is a practice that emphasizes observing one's thoughts. It is never emptying one's mind during practice as other mainstream meditation practices suggest. The goal of Zen meditation is to increase awareness and insight into the nature of the mind and heart. Here are some reasons for taking this approach:

禪修，或坐禪，是一種強調觀察自己思想的修行。它絕不像其他主流冥想練習所建議的那樣在練習過程中清空大腦。禪修的目的是提高對思想和心靈本質的認識和洞察力。以下是採用這種方法的一些原因：

Understanding the Nature of Thought: Observing thoughts allows practitioners to gain insights into the nature of their own minds. It reveals how thoughts are transient and impermanent, helping individuals to understand that they are not their thoughts. This realization can reduce attachment and aversion to thoughts and emotions.

了解思想的本質：思想的觀察可以讓修行者洞察自己思想的本質。它揭示了思想是如何短暫和無常的，並幫助人們理解這些思想不是他們的想法。認識這一點可以減少對思想和情感的執著和厭惡。

Cultivating Non-attachment: By recognizing thoughts without judgment (that is, let the thoughts without identification, such as good or bad), practitioners learn to let go of attachments and judgments. This non-attachment can lead to greater emotional resilience and a sense of inner peace.

培養不執著：透過對想法不帶批判（即對想法不做好壞等識別）的認識，修行者學會放下執著和評判。這種不執著可以帶來更強的情緒復原力和內心的平靜感。

Encouraging a Non-dual Perspective: There is a focus on the non-dual nature of reality in Zen meditation, where the distinctions between self and other, and thought and experience, blur. Observing thoughts helps cultivate a perspective that transcends binary thinking. This can lead to a more compassionate and non-judgmental attitude towards oneself and others without unnecessary resistance.

鼓勵非二元視角：禪修注重現實中的非二元性，其中自我與他人、思想與經驗之間的界線變得模糊。觀察思想有助於培養超越二元思維的觀點。這可以為自己和他人帶來更加富有同情心和不帶批判的態度，並且不會產生不必要的阻力。

Developing Concentration and Insight: The practice of self-observation helps enhance concentration and insight. It encourages mindfulness, which is the practice of being fully present and aware at each moment. This is the wisdom and core teachings of Buddhism and is seen as a path to enlightenment that helps in living a more conscious and intentional life.

培養專注力和洞察力：在自我觀察上的實踐有助於提高專注力和洞察力。這鼓勵正念，即在每一刻都全心投入並保持警覺的練習。這是佛教的智慧和核心教義，有助於過著更有意識和更有目的的生活，是通往開悟的道路。

In essence, Buddhist Zen meditation aims to develop a profound understanding of the mind and achieve a state of awareness, peace, and insight. It's a journey of self-discovery and transformation through mindful observation that guides practitioners toward insight and enlightenment ultimately.

從本質上來說，佛教禪修的目的是加深對心靈的理解，並達到一種覺知、平和和洞察的狀態。這是一段透過專注觀察進行自我發現和轉變的旅程，最終引導修行者獲得洞察力和啟蒙。

The "first thought" from Buddhism & the "first principles thinking" from Elon Musk 佛教的「第一念」與伊隆·馬斯克的「第一性原則思維」

In our journey through life and innovation, the concept of starting from a fundamental, unclouded perspective holds significant importance. Two fascinating examples of this are the "first thought" in Buddhism and "first principles thinking" by Elon Musk. Allow me to make a brief introduction to these two concepts and uncover their similarities.

在我們的人生和創新旅程中，從根本上、清晰的視角出發這一理念具有重要意義。兩個非常有趣的例子就是佛教中的「第一念」和伊隆馬斯克的「第一性原則思維」。就讓我簡介一下這兩個概念，並揭示它們的相似之處吧。

In Buddhism, the concept of "first thought" refers to the initial cognitive development or the very first mental activity that arises in the womb. It signifies the beginning of consciousness and existence. (This concept is also linked to the initial perception or opinion held by young monks regarding the assembly of the elders.) Essentially, it's about the purity and freshness of the first moment of perception, before it gets clouded by judgments and interpretations.

在佛教中，「第一念」的概念是指在子宮中產生的最初的認知發展或第一個心理活動。它標誌著意識和存在的開始。這個概念也與年輕僧侶對長老集會的最初看法或觀點有關。本質上，它是感知的第一刻，在因為作出判斷或解釋而被蒙蔽之前的純粹性和新鮮感。

Elon Musk's "first principles thinking" is a problem-solving approach that involves breaking down complex problems into their most fundamental truths and building up solutions from there. Instead of relying on analogies or past trends, Musk focuses on basic, undeniable facts to innovate and find solutions. For instance, he reduced the cost of rockets produce by examining the components and materials at their core level.

伊降馬斯克的「第一性原則思維」是一種解決問題的方法，包括將複雜問題分解為最基本的真相，並從那裡建立解決方案。馬斯克並不依賴類比或過去的趨勢，而是專注於基本的、無可否認的事實來進行創新或建立解決方案。例如，他通過從核心零件和材料的檢查來降低火箭的生產成本。

Both concepts emphasize starting from a fundamental, unclouded perspective. Their similarities are in the following aspects: 

這兩個概念都強調從根本的、清晰的視角出發。它們的相似之處如下： 

Purity of Perception - Both the "first thought" in Buddhism and "first principles thinking" focus on the initial, unfiltered perception or truth.

感知的純粹性－佛教中的「第一念」和馬斯克的「第一性原則思維」都注重最初的、未經過濾的感知或真理。

Breaking Down Complexity - Both approaches involve breaking down complex ideas or problems into their simplest forms to understand and address them better.

分解複雜性－兩者都涉及將複雜的想法或問題分解為最簡單的形式，以便更好地理解和解決它們。

Foundation for Further Development - In Buddhism, the first thought is the foundation for further spiritual development, while in Musk's thinking, it's the foundation for innovative solutions.

進一步發展的基礎－在佛教中，第一念是進一步精神發展的基礎；而在馬斯克的想法中，第一性原則思維是革新解決方案的基礎。

In simple terms, both concepts are the wisdom of starting from a pure, fundamental perspective that can be applied to various aspects of life and innovation. By embracing the essence of "first thought" and "first principles thinking," we can uncover new insights and create impactful solutions.

簡單來說，這兩個概念都是從純粹的、根本的角度出發的智慧，都可以運用在生活和創新的各個方面。透過擁抱「第一念」和「第一性原則思維」的精髓，我們可以發現新的見解並創造有影響力的解決方案。

Due to my limited ability to explain, I can make a brief introduction only here to these two concepts. However, relevant discussions and detailed articles can be found online. Hope that all of you may benefit from finding and reading these articles.

我的講解能力有限，這裡只能對這兩個概念做一個簡單的介紹。不過，在網路上可以找到相關的討論和詳細的文章。希望大家找到並閱讀這些文章後都能獲益。

Lantern Festival 元宵節

The Lantern Festival is coming 2 days later, it is a traditional Chinese festival that marks the end of the Lunar New Year celebrations. It falls on the 15th day of the first month in the lunar calendar, which usually corresponds to February or early March in the Gregorian calendar.

過兩天是元宵節，是中國傳統節日，標誌著農曆新年慶祝活動的結束。農曆正月十五，通常對應公曆的二月或三月初。

On the last day of the traditional Lunar New Year, the public markets and the backyards of wealthy homes will set up colorful lanterns in the shapes of animals, flowers, or mythical creatures using paper, bamboos and paste. Some of the lanterns have riddles written on them for people to solve. Under the firecrackers that around the lion-dances, young lovers will meet up to watch the lanterns after their family dinner under the firecrackers around the lion-dances.

在傳統農曆新年的最後一天，公共市場和富裕家庭的後院會掛上用紙、竹子和漿糊製作的動物、花朵或神話人物形狀的彩色燈籠。有些燈籠上寫有謎語，供人們解答。在舞獅鞭炮聲中，年輕的情侶們會在吃完家庭晚餐後相聚在一起賞燈。

However,  considered to the state of transport, and the risks of fire in a crowded population, the setting off of firecrackers is restricted nowadays. And the traditional techniques of hand-made paper lanterns have already been replaced by factories. Lucky, one of the traditional foods that could have been tasted only in traditional festivals, Tong Yuan, can be tasted at any time nowadays. This is glutinous rice balls filled with sweet or savory fillings like sesame paste, red bean paste, or minced meat, and symbolizes family unity and togetherness.

考慮到交通狀況以及人群擁擠時發生火災的風險，燃放鞭炮如今已受到限制。並且傳統的手工製作紙燈籠的工藝也已經被工廠生產所取代。幸運的是，以前只有傳統節日才能吃到的傳統食品之一，湯丸，如今隨時都可以吃到。這是一種糯米丸子，裡面填滿了芝麻醬、紅豆醬或肉末等甜味或鹹味的餡料，象徵著家庭團結和團聚。

For me, the Lantern Festival is also the day I mourn my master. The honorable monk Hsing Yun, the Founder of Fo Guang Shan, passed away during the Lantern Festival in 2023.

對我來說，元宵節也是我悼念師父的日子。佛光山創始人星雲大師於2023年元宵節圓寂。

Conflicts Between Modern Life and Traditional Festivals 現代生活與傳統節慶的衝突

As the Lunar New Year approaches, I find clashes between traditional and modern life become pronounced in cognition, views, values, life patterns, etc.
隨著農曆新年的臨近，我發現傳統生活和現代生活的衝突在認知、觀點、價值觀、生活模式等方面變得更加明顯。

Cognition: In the fast-paced world we live in, our cognitive frameworks have evolved. The ways we perceive and process information have been shaped by technology and globalization. The Lunar New Year, with its deep-rooted customs and rituals, sometimes feels distant to those who are immersed in the digital age. While these customs still hold significance, they often compete with modern rationalism and scientific thinking. This shift in cognition presents a challenge in maintaining the essence of the festival while embracing the advancements of the present.
認知：在我們所處的快節奏世界中，我們的認知框架已經改變了。我們感知和處理資訊的方式已經受到科技和全球化的影響。農曆新年有著根深蒂固的風俗和儀式，但對於沉浸在數位時代的人來說，它有時顯得遙遠。雖然這些習俗仍具有重要意義，但它們常常與現代理性主義和科學思維相衝突。這種認知的轉變對如何在擁抱當代的進步的同時保持節日的本質提出了挑戰。

Values: Traditional festivals like the Lunar New Year are steeped in values and performances of a great family, togetherness, and respect for ancestors. However, modern life, with its emphasis on individualism and career aspirations, can sometimes overshadow these values. The hustle and bustle of daily routines, coupled with the demands of work and personal ambitions, can make it difficult to fully immerse oneself in the spirit of the festival. Furthermore, some traditional customs may have adverse effects, such as excessive frying of food during festivals may affect health, and inappropriate throwing of firecrackers may cause fires or public casualties. Indeed, it is painful to choose between honoring traditional values and accommodating modern priorities.
價值觀：農曆新年等傳統節日蘊含著大家庭、團結和尊重祖先的價值觀和表現。然而，現代生活強調個人主義和職業抱負，有時會掩蓋這些價值觀。日常生活的忙碌，加上工作和個人抱負的要求，會讓人很難完全沉浸在節慶的氣氛中。此外，一些傳統習俗也可能帶來不良影響，例如節慶期間過度的煎炸食物會影響健康；不當地燃放爆竹可能引發火災或造成公眾傷亡。的確，在尊重傳統價值觀和適應現代優先事項之間做出選擇是痛苦的。

Life Patterns: The rhythm of life during traditional Chinese festivals often contrasts sharply with the tempo of modern existence. The Lunar New Year calls for a slower pace and the observance of age-old customs. In contrast, the relentless speed of modern life leaves little room for such pauses. It is a huge challenge to keep harmony between the traditions that connect us to our cultural roots without disrupting the flow of our contemporary lives.
生活規律：傳統中國節日的生活節奏往往與現代生活的節奏形成鮮明對比。農曆新年要求我們放慢節奏並遵守古老的習俗。相較之下，現代生活的急速發展讓我們幾乎沒有時間進行這樣的停頓。在不擾亂我們當代的生活節奏下，保持將我們與文化根源聯繫起來的傳統的和諧，是一個巨大的挑戰。

The way to reduce the conflict between tradition and reality is to be aware that reunion can be without a designated time and place. Virtual gatherings, online cultural events, and digital storytelling can bring the spirit of the Lunar New Year or other festivals into the modern era without giving up the realities of modern life. Technology can help with the expression of festival greetings, preserve and promote cultural practices, and make them more accessible to younger generations.
減少傳統與現實衝突的方法就是認識到團聚可以不限時間和地點。虛擬聚會、線上文化活動和數位化故事敘述可以將農曆新年或其他節日的精神帶入現代，同時又不放棄現代生活的現實。科技可以幫助表達節慶祝福，保護和推廣文化習俗，並使年輕一代更容易接觸到這些習俗。

Wish everyone a happy and safe Lunar New Year.
祝願大家都有一個愉快又安全的農曆新年。

Kindness vs Great Compassion 善良與大悲心

In our everyday lives, we often encounter acts of kindness: a warm smile from a stranger, a helping hand when needed, or a kind word of encouragement. These small yet significant acts at a time make the world a better place. However, what distinguishes these acts of kindness from the profound and encompassing nature of Great Compassion that is highly valued by Buddhists?
在我們的日常生活中，我們經常會遇到善良的行為：陌生人的一個溫暖的微笑，需要時伸出的援助之手，或一句鼓勵的話語。這些行為雖小但意義重大，每次發生都讓世界變得更美好。但這些善良的舉動與佛教徒所推崇的既深刻又有包容性的大悲心有何不同呢？

Kindness is a fundamental human trait, characterized by small, considerate actions. It's the simple but powerful gesture of helping someone carry their groceries, sharing a meal, or offering a listening ear to a friend in need. Kindness is often spontaneous and focuses on immediate , tangible assistance. It's these everyday acts that weave the fabric of a caring and supportive community.
善良是人類的基本特徵，其特徵是細微的、體貼的舉動。這是一個簡單但有力的舉動，例如幫助別人拿雜物、分享一頓飯或傾聽有需要的朋友的傾訴。善良一般都是自發性的並且注重直接、實際的幫助。正是這些日常行為編織了一個充滿關懷和支持的社區。

Great Compassion, on the other hand, delves much deeper. It embodies a profound empathy and understanding of the suffering of all beings. Those who possess Great Compassion are driven by a selfless desire to alleviate suffering on a larger scale. This compassionate spirit goes beyond individual acts; it seeks to address the root causes of suffering and promote long-term well-being and harmony.
另一方面，大悲心的探究則更加深入。它體現了對所有眾生苦難的深刻同情和理解。具有大悲心的人具有無私的願望，希望能更大程度地減輕人們的痛苦。這種慈悲精神超越個人行為；它尋求解決痛苦的根源並促進長期的福祉與和諧。

Differences on both     兩者的區別

Scope of Action: While kindness involves everyday actions directed towards individuals, Great Compassion encompasses sustained efforts aimed at the well-being of all beings.
行動範圍：善良涉及針對個人的日常行為，而大悲心則包含旨在造福所有眾生的持續努力。

Depth of Empathy: Kindness is characterized by consideration and helpfulness in the moment, whereas Great Compassion reflects a deep and abiding empathy that understands the interconnectedness of all life.
同理心的深淺：善良的特徵是當下的體貼和幫助，而大悲心則反映出一種深刻而持久的同理心，理解所有生命的相互連結。

Motivation: Acts of kindness often arise from a desire to be helpful and considerate, whereas Great Compassion is driven by a profound commitment to alleviating suffering, even at a personal cost.
動機：善良的行為常源自於想要提供幫助和體貼，而大悲心則源自於減輕痛苦的深刻承諾，即使要付出個人代價。

Example: A person with kindness would support (short-term or long-term) the daily needs of the poor, when a person with great compassion would guide the poor with skills and experience for life-improvement.

例如：一個善良的人會（短期或長期）支持窮人的日常需求，而一個有大悲心的人會用技能和經驗來指導窮人改善生活。

Both kindness and Great Compassion are invaluable qualities that contribute to a more compassionate and just world. Acts of kindness can be seen as the seeds that, when nurtured with wisdom and intelligence, grow into the full bloom of Great Compassion. By cultivating both qualities, we can create ripples of positive change that extend far beyond our immediate surroundings. 

善良和大悲心都是寶貴的特質，有助於創造一個更富同情心和公正的世界。善良就像種子，經過智慧和聰明的培育，會長成大悲心的花朵。透過培養這兩種品格，我們可以創造出遠遠超出我們周圍環境的正向變化的漣漪。

Different orthodox religions and beliefs contain different wisdoms that help these two qualities develop. Religions should cooperate with each other, so these two qualities can be developed better. Conversely, the development of kindness and great compassion may embody all the orthodox religions with wisdom, goodness and beauty.
不同的正信宗教和信都仰蘊含著有助於這兩種特質發展的不同的智慧。各宗教之間應該要互相合作，才能更好地發展這兩種特質。反過來說，善良和大悲心的發展，可以體現各正信宗教的智慧、善與美。

Great Compassion 大悲心

People born in countries deeply influenced by Mahayana Buddhist culture, regardless of whether they are Buddhists or not, will naturally arouse compassion as long as they come into contact with the name or image of
Avalokitesvara. 

出生在深受大乘佛教文化影響的國家的人們，無論是否信奉佛教，只要接觸到觀世音菩薩的名號或形象，就會自然而然地生起慈悲之心。

Let's explore the concepts of the Great Compassion, and how it works with the Great Wisdom, Great Vow, and Great Implementation. These four forces are core tenets in Mahayana Buddhism and they work harmoniously to guide individuals on their path to enlightenment and altruism. 

讓我們來探索一下大悲心的概念，以及它如何與大智慧、大願心和大行一起發揮作用。這四種力是大乘佛教的核心原則，它們和諧地引導人們走上開悟和利他主義的道路。

What is the Great Compassion?   什麼是大悲心？

The Great Compassion is the deep, boundless compassion that drives a Bodhisattva (the enlightened being) towards selfless acts for the benefit of all sentient beings. It is rooted in the understanding of the suffering present in the world and the genuine desire to alleviate it. This compassion is not limited or selective; it extends to all beings without exception.

大悲心是一種深沉、無限的慈悲，它驅使菩薩（覺者）為了利益所有眾生而做出無私的行為。它根植於對世界上存在的苦難的理解以及減輕苦難的真誠願望。這種同情心不是有限的、也不是選擇性的；它適用於一切眾生，無一例外。

It works with the other three forces   它與其他三種力量一起發揮作用

The Great Wisdom is the profound understanding of the true nature of reality. It allows one to see beyond illusions and comprehend the interconnectedness of all things. Great Wisdom guides the application of Great Compassion, ensuring that actions taken are effective and lead to true liberation from suffering.

大智慧是對現實本質的深刻理解。它能讓人看透幻想，理解萬物的相互連結。大智慧指導大慈悲的運用，確保所採取的行動有效並真正擺脫痛苦。

The Great Vow represents the deep commitment to achieving enlightenment and aiding all beings. These vows are the powerful resolutions that keep a Bodhisattva steadfast on their path. It is the motivational force behind the practice of Great Compassion and Great Wisdom.

大願心代表著獲得覺悟和幫助一切眾生的堅定承諾。這些誓言是讓菩薩堅定不移走上修行之路的強大決心。這是修行大慈悲和大智慧的動力。

Great Implementation is the actual practice and execution of compassionate and wise actions. It involves putting into practice what has been understood through wisdom and committed to through vows.

大行是慈悲和智慧行為的實際實踐和執行。它涉及將透過智慧理解和透過誓言承諾的事物付諸實踐。

The Synergy of the four Great forces  四大力量的協同作用

In essence, the Great Compassion forms the heart that feels the suffering of beings, the Great Wisdom is the mind that understands the best ways to alleviate that suffering, the Great Vow is the resolve to act for the benefit of all, and the Great Implementation is the physical embodiment of these principles. Together, they create a holistic approach to spiritual practice that is both compassionate and effective.

從本質上來說，大悲心是體會眾生苦難的心，大智慧是懂得減輕眾生苦難的最佳方法的心，大願心是為利益大眾而採取行動的決心，大行是就是這些原則的具體體現。他們共同創造了一種既富有同情心又有效的整體精神修煉方法。

It should be noted that there is Renunciation, a practice for self-liberation. As well as Great Compassion, it is based on the understanding of suffering and involves wisdom, vows and implementation, but it goes on one's own suffering only, and has fewer concepts to benefit sentient beings. It is a kind of personal practice to achieve the state of an Arhat, and thus it is never "Great".

值得注意的是，還有一種出離心，一種為了自我解脫的修行。它和大悲心一樣，是基於對苦難的了解，也涉及智慧、願心、實行，但這種修行只針對自己的苦難，對於利益眾生的理念較少。這是一種可以達到阿羅漢果位的個人的修行，也因此它永遠不能「偉大」。

Great Compassion should indeed be learned by us who have not yet attained Buddhahood, since these have been learned and are shown to us in different forms by the Buddhas and Bodhisattvas. Also, it can be taken as references by the believers of other religions who wish to contribute the world.

大悲心的確是我們還沒有成佛的人應該學習的，因為這些都是諸佛菩薩已經學習過，並且以不同的形式展現給我們的。它也可成為其他宗教的信徒在為世界作出貢獻時作為參考。