The Six Supernatural States 六通

The Five Insights that were briefly talked about in the previous article are the subjects every Bodhisattva must master to serve beings wisely. These Five Insights are the foundation of the Six Supernatural States, or, it could be said that the Six Supernatural powers are the wisdom and status that naturally arises after an individual has cultivated the Five Insights to a certain level.
上一編文章簡介了五明是每位菩薩為了更有智慧地服務眾生所以必須精通的功課。五明是六通的基礎，或者說，六通是個人在修習五明到一定程度後自然而然產生的智慧和境界。

Clairvoyance: The ability or status of view things that are invisible to ordinary people, including the heavens, hell, ghosts and spirits, and scenes from the future or the past. Also, to view things that are extremely far away or obstructed.
天眼通：能夠看到一般人看不見的事物，包括天堂、地獄、鬼魂和精靈，以及未來或過去的景象。此外，還能看到極其遙遠或被遮蔽的事物的能力或狀態。

Clairaudience: The status of Extraordinary auditory perception, unrestricted by time, space, or language, which able to hear sounds from heaven, hell, the dead, and other realms that are inaudible to ordinary people.
天耳通：非凡的聽覺感知狀態，不受時間、空間或語言的限制，能夠聽到來自天堂、地獄、死者和其他領域的聲音，而這些聲音是普通人聽不到的。

Extra-sensory Perception: Like telepathy in psychology, advanced practitioners may directly perceive or read the thoughts, intentions, and feelings of others.
他心通：就像心理學中的心靈感應一樣，高階從業人員可以直接感知或讀取他人的想法、意圖和感受。

Insight of Fate: An awareness that may help practitioners to eliminate afflictions and achieve liberation by understanding the cause and effect (karma in the past and the fate of the future).
宿命通：一種能幫助修行者透過理解因果（過去的業力與未來的命運），從而消除煩惱並獲得解脫的覺察力。

Supernatural of Moving Freely: Moving freely, manifesting transformations.
神足通：能夠做出非凡的動作，例如飛行、消失、穿越空中或地面，以及改變自己的外觀。

Complete Cessation of Defilements: Different from the previous five states that can be reached by the practitioners of other religions, this is a unique supernatural ability or state in Buddhism, referring to the state of complete liberation without any lingering afflictions or suffering. It can be achieved if a practitioner of Buddhism has the ability to completely eliminate all afflictions, attachments, and karmic obstacles.
漏盡通：有別於其他宗教修行者所能達到的前五種境界，此乃佛教獨有的超然能力或境界，指完全解脫、毫無煩惱與苦痛殘留的狀態。若佛教修行者具備徹底消除一切煩惱、執著與業障的能力，便能證得。

Modernly, The Six Supernatural States refers to extraordinary competitiveness and wisdoms in the aspects of daily living and providing services. Clairvoyance and Clairaudience make the reception and dissemination of information more detailed and transparent; Extra-sensory Perception is more effective in communicating, utilizing talent and making virtuous friends; Insight of Fate brings more effective reasoning and prediction of the causes and consequences of events; Supernatural of Moving Freely is the wisdom to skillful decisions and flexible actions; Complete Cessation of Defilements is a special and unique wisdom in Buddhism that enables the practitioners attain enlightenment, it arises from continuously practices of guide all beings from defilements (Insight of Inner).

現代來說，六通指日常生活與服務提供層面所展現的非凡競爭力與智慧。天眼通與天耳通使資訊接收與傳播更為詳盡透明；他心通在溝通、任用賢能及結交良友方面更為卓效；宿命通帶來對事件因果更精準的推演與預判； 神足通乃精準決策與行動變通之智慧；漏盡通乃佛教獨有之殊勝智慧，修持者藉此證悟解脫，此智慧源於持續引導眾生遠離煩擾（內明）的修行。

The Five Insights 五明

The Five Insights of Buddhism are the subjects every Bodhisattva must master to serve other beings. On the other hand, the Six Supernatural powers are the abilities that are naturally acquired when preparing to enter a state of liberation that is before achieving enlightenment.
佛教的五明是每位菩薩必須精通的功課，以便為眾生服務。六通則是在準備進入解脫狀態（即證悟之前）的過程中自然而然獲得的能力。

Let's have a brief talk about The Five Insights in this article.
本文是五明的簡介。

Insight of Language: Technologies and abilities related to communication, such as language, writing, rhetoric, body language, and translation, that facilitate the acquisition and dissemination of information and knowledge.
聲明：語言、寫作、修辭、肢體語言、翻譯等與溝通相關的技術和能力，能夠促進訊息與知識的獲取和傳播。

Insight of Arts & Crafts: Practical skills and abilities required for daily life and survival, such as skills like farming, carpentry, blacksmithing, and plumbing, or abilities like mathematics, music, management, and accounting.
工巧明：日常生活和生存所需的實用技能和能力，例如耕作、木工、鐵匠和水管工等技能，或數學、音樂、管理和會計等能力。

Insight of Medicine: Pharmacological and nursing techniques for alleviating or eliminating physical and mental illnesses in all living beings.
醫方明：減輕或消除一切眾生在身心方面的疾病的藥理和護理技術。

Insight of Logic: The ability of logical thinking for establishing appropriate words and actions to respond to a phenomenon by drawing on experiences.
因明：結合經驗來確定適當的言語和行動來應對某種現象的邏輯思考能力。

Insight of Inner: The wisdom that guides and regulates the continuous development and ethics of the other insights, which can be obtained through study and exploration of philosophy, spiritual practices, and meditation (especially Zen meditation).
内明：其他四明在持續發展與倫理上的引導與規範的智慧，可透過研究與探索哲學、靈性修習及冥想（特別是禪修）而獲得。

The study and practice of the Five Insights are directly the practice of the Noble Eightfold Paths* in Buddhism. These are not only the practices for improve personal character by serving other sentient beings, but also the means for improve the quality of life and interpersonal relationships.
五明的學習和實踐直接等同於佛教八正道*的修行。這些不僅是透過服務眾生以改善個人品德的修行方法，也是改善生活品質和人際關係的途徑。

* please view my article at: 請參看我的文章：
https://arkai-1975.blogspot.com/search?q=eight+path

NewYear Outlook 新年展望

Dear Friends:
各位朋友：

As we transition into the new year, we welcome 2026. The past year has been turbulent, with challenges piling up, but it also reminds us that only by upholding our beliefs amidst the storm can we see the dawn.
在這新舊交替之際，我們迎來了2026年。過去一年，世界並不平靜，挑戰接踵而至，但也提醒我們：唯有在風雨中堅守信念，才能看見黎明的曙光。

2025 Review  回顧2025年
US Tariff War: In 2025, the US significantly increased tariffs, bringing the global effective tariff rate to its highest level in a century, escalating trade tensions and putting pressure on supply chains.

美國關稅戰：2025年，美國大幅提高關稅，全球有效關稅率達到百年來最高水平，貿易緊張加劇，供應鏈承壓。

Russia-Ukraine War: The conflict continues, the security situation in Europe remains tense, and energy and food markets are profoundly affected.
俄烏戰爭：戰事仍未停歇，歐洲安全局勢持續緊繃，能源與糧食市場受到深刻影響。

Thailand-Cambodia War: In December 2025, fierce clashes erupted on the Thai-Cambodian border. Although a ceasefire agreement was signed under international mediation and prisoners of war were released, nearly 100 people died and millions were displaced, highlighting the fragility of peace.
泰柬戰爭：2025年12月，泰柬邊境爆發激烈衝突，雖在國際斡旋下簽署停火協議並釋放戰俘，但近百人死亡、百萬人流離失所，和平仍顯脆弱。

Taiwan Strait Situation: US-China-Japan-Taiwan relations have entered a "strategic decision-making period." The US has increased arms sales and deployments, Taiwan has increased its defense budget significantly, Japan claims that Taiwan's survival affects its own security, and China continues to exert military pressure, leading to escalating regional tensions.
台海局勢：美中日台關係進入「戰略決斷期」，美國加強軍售與部署，台灣追加巨額國防預算，日本宣稱台灣存亡影響日本安全，中國則持續軍事壓力，區域緊張升高。

China's Stance: In the final year of the 14th Five-Year Plan, China faces external pressures and weak domestic consumption. Policies emphasize expanding domestic demand and technological self-sufficiency, but the foundation for economic recovery remains fragile.
中國肅條：中國在「十四五」收官之年，面臨外部壓力與內部消費疲弱，政策強調擴大內需、科技自主，但經濟回升基礎仍不穩固。

World Economy: Global growth slowed to approximately 2.3-2.8%, the slowest level since 2008. Trade barriers, policy uncertainty, and geopolitical conflicts led 70% of economies to lower their growth forecasts.
世界經濟：全球增速放緩至約2.3–2.8%，創下2008年以來最慢水平。貿易壁壘、政策不確定性與地緣衝突，令70%經濟體下調增速預測。

Outlook  展望
Challenges: Tariff barriers, the shadow of war, and geopolitical competition have filled the world with uncertainty.

挑戰：關稅壁壘、戰爭陰影和地緣政治競爭使世界充滿不確定性。

Hope: International cooperation remains the only way forward. Whether it's anti-fraud consensus, regional security dialogue, or global economic policy coordination, all can inject strength into peace and prosperity.
希望：國際合作仍是唯一出路。無論是反詐共識、區域安全對話，或是全球經濟政策協調，都能為和平與繁榮注入力量。

Conclusion  結語
In the new year, may we uphold our original aspirations amidst turmoil and find opportunities in adversity. Let 2026 be a year of rebuilding trust and pursuing peace.
新的一年，願我們在動盪中堅守初心，在困境中尋找契機。讓2026成為重建信任、追求和平的一年。

True Repentance 真懺悔

"Sins arise from the mind, so repent with the mind; when the mind ceases, sins also cease; when both mind and sins are extinguished, this is called true repentance." This Buddhist verse is not only a motto for practitioners but also the essence of Buddhist psychology and Zen philosophy. This article attempts toto consider the significance of the practice of "the cessation of mind and the extinction of sins" by starting from the "Eight Consciousnesses" and combining it with the "Twelve Links of Dependent Origination" theory. 
「罪從心起將心懺，心若亡時罪亦滅；心亡罪滅兩俱空，是則名為真懺悔。」這段佛家偈語不僅是修行者的座右銘，更是佛教心理學與禪宗哲學的精髓。本文嘗試從「八識」出發，結合「十二緣起」理論，探討「心亡罪滅」的修行意義。

The Yogacara philosophy of Buddhist divides consciousness into eight levels that explains the inner mechanism by which karma is stored and matured through the eight consciousnesses, and providing us with a more detailed psychological framework:
佛教唯識宗將意識分為八個層次，解釋了業力如何透過八識儲存和成熟，並為我們提供了一個更詳細的心理學框架：

The first five consciousnesses: Our five senses, awareness of external objects.
前五識：我們的五感，對外在事物的覺知。

The sixth consciousness: Mental awareness, conceptual thinking, judgment.
第六識：心識，概念思維，判斷。

The seventh consciousness (Manas, please view my Previous article): Obsession on self desire, the grasps of “I” and "mine". It also governs actions or bodily responses.
第七識（末那識，請參閱之前我的文章）：對自我慾望的執著，對「我」和「我的」的執著。它也支配著行為或身體反應。

The eighth consciousness (Alaya): Where karmic seeds (good and bad) are deposited and ripen into future karmic experiences.
第八識（阿賴耶識）：業力種子（善業與惡業）在此積聚，並最終形成未來的業力體驗。

Together, these eight consciousnesses explain how perception, attachment, and karmic imprints accumulate, forming the basis of moral responsibility and future rebirth.
這八識共同解釋了感知、執著和業力印記如何積累，構成道德責任和來世輪迴的基礎。

Here is an example from daily life: A man walks down the street and sees a beautiful woman. He immediately feels lust, and his body even reacts naturally. This process can be explained using the eight consciousnesses:
在生活中的一例子：一個男人走在街上，看見一位美女，心中立即生起欲念，甚至身體自然出現反應。這個過程可以用八識來解釋：

The first five consciousnesses: The eye consciousness encounters beauty and transmits it to the mind.
前五識：眼識接觸到美色，傳入心中。

The sixth consciousness: The mind begins to discriminate, generating the thought "She is beautiful," thus arousing initial desire.
第六識：意識開始分別，產生「她很美」的念頭，引發初步的欲望。

The seventh consciousness: The Manas consciousness clings to the feeling of "self," believing it to be "what I want," strengthening the desire.
第七識：末那識執著「我」的感受，認為這是「我想要的」，加強了欲念。

The eighth consciousness: If these desires are continuously cultivated, they become seeds of karma, potentially driving actions and leading to sins deeds.
第八識：這些欲念若不斷熏習，便成為業種子，可能推動行為，造下罪業。


For example: A man sees a beautiful lady on the street and thus arise his physical reactions and inappropriate thoughts.In this example, the trouble did not arise from "seeing a beautiful lady," but rather from the attachment and growth of desires caused by deluded minds (mainly from the Seventh Consciousness), which left the "seed of desire" in the Eighth Consciousness. 
舉例：一個男人在街上看到一位美麗的女士，因此產生了生理反應和不恰當的想法。在這個例子中，問題並不是因為「看見美女」，而是因為妄心（主要是第七識）導致的執著與欲念增長，才在第八識中留下了「欲望的種子」。

Next, move to the Twelve Links of Dependent Origination, the chain that describes how suffering and rebirth arise:
接下來，看看十二因緣，一條描述苦難和輪迴生起的鏈條：

Ignorance: The lack of knowledge regarding the true nature (everything is impermanence and non-self, and depends on causes and conditions) of all phenomena and delusions on these appearances. This is the root of Samsara (the cycle of reborn).
無明：對一切現象的真實本質（一切事物都是無常、無我，取決於因緣）缺乏認知，並被這些表像所迷惑。這是輪迴的根本原因。

Volitional Formations: Good and bad karmic actions (the force of karma from past lives) performed due to ignorance .
行：由於無明而產生的善惡業力行為（前世業力）。

Consciousness: The initial thought of consciousness arising from past karma, leading to rebirth in the mother's womb.
識：源自前世業力的初始意識，導致在母胎中輪迴。

Name and Form: The stage in which consciousness (name) and the physical body (form) gradually develop in the womb. 
名色：意識（名）和肉身（色）在子宮內逐漸發育的階段。兩者的完整性皆受前世業力所影響。

Six Sense Bases: The stage in which the six sense organs (eye, ear, nose, tongue, body, and mind) gradually develop, preparing for birth. It corresponding to the first five consciousnesses and the sixth consciousness in the Eight Consciousness.
六入：六種感官（眼、耳、鼻、舌、身、意）逐漸發育，為出生做準備的階段。它對應著八識中的前五識和第六識。

** The integrity of Name and Form, and the Six Sense Bases, is affected by karma from past lives.
** 名識與六入的完整性，皆受前世業力的影響。

Contact: The stage after birth where the six sense organs come into contact with the six sense objects (form, sound, smell, taste, touch, and mental objects). This is the function of the Sixth Consciousness.
觸：出生後，六根與六根物件（色、聲、香、味、觸、意）接觸的階段。這是第六識的作用。

Feeling: The feeling of pleasure, pain, or neutral sensation arising from contact with external objects. This is the initial reaction of the seventh consciousness.
受：因接觸外在物體而產生的愉悅、痛苦或中性感覺。這是第七識的初始反應。

Craving : Intense craving and attachment arising from feelings (The seventh consciousness response is strengthened).
愛：因為感受產生的強烈渴望與執著（第七識反應強化）。

Grasping: The pursuit and grasping of what is loved even more intensely because of craving. This stage refers the related experiences begin to be stored in the eighth consciousness and being transfre to act.
取：因渴愛而更強烈地追求和執取所愛之物。這階段指的是相關的體驗開始儲存在第八識及轉化為行動。

Existence: The karma created through craving and grasping (the role of the eight consciousnesses.the cause of future karma), which determines coming results in this life and the next results.
有：由渴愛和執取所造的業力（第八識的作用，未來業力的根源），決定了今生或來生的結果。

Birth: The birth of future life caused by present karma (the result of future actions).
生：因現在的業力而導致未來生命的誕生（未來果）。

Old age and death: The aging and death of future life, and all sorrow and suffering.
老死：未來生命的衰老、死亡，及一切憂悲苦惱。

Sins arises when the sixth and seventh consciousnesses generate craving and ego-clinging, planting negative seeds in the eighth consciousness. These seeds activate through the Ignorance on the twelve links, leading to new existence and suffering. Rebirth is thus the unfolding of karmic seeds stored in the eighth consciousness, propelled by ignorance and craving in the twelve links.
罪業的產生源自於第六識和第七識生起貪慾和執著，在第八識中種下負面的種子。這些種子透過十二因緣的無明激活，導致新的存在和痛苦。因此，輪迴是儲存在第八識的業力種子在十二緣起中被無明和貪欲所驅動而展開的過程。

"Emptiness", a topic I have briefly introduced in another article, is a highly effective remedy for deluded minds. It helps us understand that all phenomena in the world arise from causes and conditions (all phenomena are based on the fulfillment of conditions). It is thus breaking down our craving and ego-clinging, thereby severing our Ignorance.
「空性」是我在另一篇文章中簡要介紹過的一個概念，它是對治妄心的有效方法。它幫助我們理解世間萬物皆由因緣而生（所有現像都是基於因緣（條件）的滿足）。因此，它能夠破除我們的貪愛和執著，從而斬斷無明。

While we are breaking down our deluded mind by  "emptiness", we can also enhance our spiritual strength and social awareness by "The Noble Eightfold Path" that I mentioned in other articles.
當我們透過「空性」來打破我們的妄心時，也可以透過我在其他文章中提到的「八正道」來增強我們的精神力量與社會意識。

"When the mind ceases, sins also cease" does not deny Cause and Effect, nor does it refuse to acknowledge past words and deeds. Rather, it points out that the root of sins lies in the mind. When the deluded minds do not arise, sins naturally dissolve, and we may naturally understand the teachings of the Buddhas: "Do no evil; do good; purify your mind". Repentance is enlightenment, and enlightenment is freedom. This is what Buddhism calls "true repentance."
「心若亡時罪亦滅」並非否定因果，更不是拒絕承認之前的言行做作，而是指出罪業的根源在心。當妄心不起，罪業自然消融，我們也自然能理解諸佛所教的「諸惡莫作，諸善奉行，自淨其意」。懺悔即是覺悟，覺悟即是自由。這才是佛教所說的「真懺悔」。

Manas 末那識

In the Yogacara philosophy of Buddhism, the seventh consciousness (Manas) is considered the most subtle and difficult to perceive among the eight consciousnesses. It is not as active at the level of consciousness as the sixth consciousness, nor does it deeply conceal karmic seeds like the eighth consciousness. Instead, it lies dormant within the mind, silently clinging to the existence of "self." This clinging to self is not overt self-identification, but rather a deep-rooted “self-grasping” that corresponds with afflictions such as “self-view, self-attachment, and self-conceit,” becoming the root cause of karmic formation.
在佛教的唯識學中，第七識（末那識）被視為八識中最微細且最難察覺的一層。它不如第六識那般活躍於意識層面，也不像第八識那樣深藏業種，而是潛伏於心識之間，默默地執著於「我」的存在。這種執我，並非顯性的自我認同，而是一種根深蒂固的「我執」，與「我見、我愛、我慢」等煩惱相應，成為業力形成的根源。

The Subconscious Self-Defense Mechanism
潛意識的自我防衛
In modern psychological terms, the seventh consciousness can be likened to the subconscious self-defense mechanism. It operates continuously in the background, actively filtering external information, selectively absorbing messages that align with the “self,” and distorting perceptions that might threaten one's sense of stability. While this mechanism maintains psychological coherence and security, it can also perpetuate biases, attachments, and suffering.
若以現代心理學的語言來理解，第七識可比擬為潛意識中的自我防衛機制。它不斷在背後運作，主動過濾外界資訊，選擇性地吸收與「我」相符的訊息，並扭曲那些可能威脅自我穩定感的認知。這種機制雖然能維持心理的連貫性與安全感，卻也可能導致偏見、執著與痛苦的延續。
 

For instance, when faced with criticism, the seventh consciousness may automatically trigger a defensive response, interpreting the criticism as an attack and justifying one's actions with the stance of “I am not at fault.” This reaction stems not from rational analysis but from the subconscious instinct to protect the “self.” Over time, this defensive clinging to the self becomes a breeding ground for afflictions, making it difficult for individuals to truly confront themselves and let go of attachments.
例如，當一個人受到批評時，第七識可能會自動啟動防衛反應，將批評視為攻擊，並以「我沒錯」的立場來合理化自身行為。這種反應並非出於理性分析，而是潛意識對「我」的保護本能。久而久之，這種防衛性執我便成為煩惱的溫床，使人難以真正面對自己、放下執著。

The Connection Between Karma and Afflictions
連結業力與煩惱
The clinging self of the seventh consciousness is not merely a psychological phenomenon; it is the very link for karma. It connects past habits with future actions, perpetuating the concept of “I.” This continuity is not a true self, but an illusion composed of countless “views of self.” Buddhism emphasizes “no-self” precisely to dismantle the seventh consciousness's clinging, liberating beings from afflictions and samsara (the cycle of death and rebirth) at their root.
第七識的執我不僅是心理現象，更是業力的連結點。它將過去的習氣與未來的行為串聯起來，使「我」的概念得以延續。這種延續並非真實的自我，而是由無數「我見」構成的幻象。佛教強調「無我」，正是要破除第七識的執著，讓人從根本上解脫煩惱與輪迴。

Awareness of the Seventh Consciousness 

對第七識的覺察

To dismantle the seventh consciousness's clinging to self, the first step is “awareness.” Awareness does not negate the self but reveals how the self is constructed and operates within the subconscious. When we pause to observe the reaction patterns of “self” as emotions arise, we begin to loosen the seventh consciousness's grasp. This awareness marks the beginning of practice and presents an opportunity for psychological healing.
要破除第七識的執我，第一步是「覺察」。覺察並非否定自我，而是看清自我如何被構造、如何在潛意識中運作。當我們能夠在情緒升起時，停下來觀察「我」的反應模式，便開始鬆動第七識的執著。這種覺察，是修行的起點，也是心理療癒的契機。
 

Conclusion  結論

The relationship between the seventh consciousness and emptiness lies in the realization that only by transforming the attachments of the seventh consciousness can one comprehend emptiness. Emptiness is the understanding that all phenomena lack inherent existence and are fundamentally void. The transformation of the seventh consciousness progresses from eliminating “discriminative self-grasping” to overcoming “innate self-grasping,” ultimately leading to the realization of emptiness. Only then can one further transform consciousness into wisdom and attain enlightenment.
第七識與空性之間的關係，在於透過轉變第七識的執著，才能體會空性。空性是了悟一切萬法非實有、皆空。第七識的轉變，從斷除「分別我執」（對身外種種現象的執著）到「俱生我執」（對自身感受的執著），最終證悟空性，才能進一步轉識成智，達到覺悟。

Two kind of SHARKS 兩種鯊魚

In the corporate deep sea, sharks are everywhere. But not all of them living the same way.

在企業深海裡，鯊魚無所不在。但牠們的生活各不相同。

The Shark Rule describes a company culture where the most talented employees (the true sharks) are driven out. Maybe they challenge the status quo. Maybe they shine too brightly. Whatever the reason, they’re seen as threats, not assets. Over time, only the mediocre remain. The waters grow still. Innovation dies. And the organization, once vibrant, becomes a tank of sleepy fish congratulating each other for surviving.

鯊魚法則描述在企業文化中，最優秀的員工（真正的鯊魚）會被驅逐出局。或許他們挑戰現狀，或許他們光芒太過耀眼。無論原因為何，他們被視為威脅而非資產。隨著時間推移，只剩平庸之輩殘留。水面漸趨平靜。創新就此消亡。曾經充滿活力的組織，淪為養著一群互相祝賀著生存下來的昏昏欲睡的魚群的水族箱。

On the flip side, the Shark Effect is a story of strategic disruption. It comes from a Japanese fishing practice: to keep captured fish alive during transport, fishermen would place a small shark in the tank. The threat kept the fish alert, moving, alive. Translated into workplace dynamics, the Shark Effect is what happens when you introduce challenge, competition, or urgency into a stagnant environment. Suddenly, people wake up. They stretch. They grow.

反之，鯊魚效應則是戰略性顛覆的故事。其源於日本漁業實踐：為使捕獲的魚類在運輸途中保持活力，漁民會在水箱中放入小型鯊魚。這份威脅感使魚群保持警覺、持續游動、維持生命力。若將此概念轉化至職場動態，「鯊魚效應」正是當你將挑戰、競爭或緊迫感引入停滯環境時所引發的現象。人們瞬間甦醒，開始伸展筋骨，茁壯成長。

Both concepts involve sharks. One drives excellence away. The other drives excellence forward. The difference lies in intent. The Shark Rule is a kind of accidental sabotage, it born of fear, insecurity, and rigid hierarchy. This isn’t evolution. It’s quiet extinction. The Shark Effect is intentional ignition, a designed by leaders who understand that discomfort, when calibrated, can be transformative.

兩種概念都涉及鯊魚。一種驅逐卓越，另一種推動卓越。差異在於意圖。《鯊魚法則》是一種意外的破壞，源於恐懼、不安與僵化的層級。這不是進化，而是靜默的滅絕。《鯊魚效應》則是刻意點燃的火種，由領袖精心設計，他們深知當不適感經過精準調控，便能催生蛻變。

Are you in a tank where sharks are expelled? Where they’re invited in to stir the waters? It’s not about avoiding sharks. It’s about knowing which kind you need, and which kind you’ve become.

你身處的是驅逐鯊魚的魚缸？還是引進鯊魚攪動水流的魚缸？關鍵不是迴避鯊魚，而是辨明何種鯊魚不可或缺，以及自己已經成為哪種鯊魚。

Karma 業力

Karma is a fascinating and complex subject that has been explored and debated for centuries. The following article provides an overview of the concept of karma and a simple explanation. 

業力是一個引人入勝且複雜的主題，幾個世紀以來，人們一直在探索和爭論。以下文章概述了業力的概念及其簡單解釋。

 

Karma: The Energy of Action and the Echo of Life 

業力：行為的能量與生命的回聲 

The literally means of Karma are "action" and "intention." In Buddhist and Indian philosophy, it encompasses not only outward actions but also the intentions and motivations behind them. These thoughts and actions form energy patterns that profoundly influence a person's future experiences and life trajectory. 

業力的字面意思是「行動」及「意圖」。在佛教與印度哲學中，它不僅指外在的行動，更涵蓋背後的意圖與動機。這些意念與行為會形成一種能量模式，深刻地影響個體未來的經驗與生命走向。 The Relationship between 

 

Karma and the Law of Cause and Effect  

業力與因果法則的關係 

Karma is inseparable from the law of cause and effect, but the two are fundamentally different. The law of cause and effect is the fundamental law governing the operation of the universe. It emphasizes that “you reap what you sow” and focuses on the logical relationship between behavior and results, usually focusing on the chain reaction of external phenomena. On the other hand, Karma is the concrete operation of the law of cause and effect. It encompasses not just the behavior itself, but also the psychological motivations and states of mind behind it. Karma creates the "cause," and the law of cause and effect determines how the "effect" manifests. Simply, cause and effect is the law, and karma is the driving force. It may be said that Karma is the process of how individuals create "cause", and Cause and Effect is how the universe responds to these "cause". 

業力與因果法則密不可分，但兩者在本質上有所不同。因果法則是宇宙運行的基本規律，強調「種什麼因，得什麼果」，著重於行為與結果之間的邏輯關係，通常聚焦於外在現象的連鎖反應。另一方面，業力則是因果法則的具體運作方式。它不只是行為本身，更包括行為背後的心理動機與意識狀態。業力創造「因」，而因果法則決定「果」如何呈現。 簡單來說，因果是規律，業力是動力。可以說，業力是一個人如何創造「因」的過程，而因果是宇宙如何回應這些「因」的方式。 

 

Karma covers both internal and external aspects 

業力同時涵蓋內在與外在的層面 

The inner level includes thoughts, emotions, cognitive patterns, and other mental activities. For example, unrecognized emotions such as anger, greed, and fear can form latent karma, influencing behavior and future experiences. 

內在層面包括思想、情緒、認知模式等心理活動。例如，憤怒、貪婪、恐懼等未被覺察的情緒，會形成潛在的業力，影響行為與未來的經驗。 

External level refers to specific actions and words, such as helping others, lying, violence, etc. These actions will leave traces in the external world and produce corresponding consequences. 

外在層面指具體的行為與言語，如幫助他人、說謊、暴力等，這些行為會在外部世界留下痕跡，產生相應的果報。 

 

Karma is not fatalism 

業力不是宿命論 

Karma is not an unchangeable destiny, but a kind of energy that can be transformed through awareness and practice: Positive intentions and actions accumulate good karma, leading to happiness and growth. Negative thoughts and actions may create bad karma, leading to suffering and obstacles. Practices such as meditation, compassion, repentance, and mindfulness are effective ways to clear or transform karma. 

業力並不是一種不可改變的命運，而是一種可以透過覺察與修行來轉化的能量：正向的意圖與行為會累積善業，帶來幸福與成長。負面的意念與行動則可能形成惡業，導致痛苦與障礙。例如冥想、慈悲、懺悔與正念等的修行，是清除或轉化業力的有效途徑。

 

Conclusion: The Intersection of Karma and Free Will 

結語：業力與自由意志的交會 

Karma is a mirror that reflects our inner motivations and external choices. Together with the law of cause and effect, it forms the very fabric of life. It doesn't negate free will, but rather reveals its profound power. Every thought and choice creates new karma, responding to past consequences. We cannot change the causes we've already sown, but we can choose how to respond and act, thereby altering future consequences. Free will is the agency we possess within the web of cause and effect, and awareness is the key to unlocking this freedom. Understanding the workings of karma allows us to cultivate clearer thoughts, create better causes, and embrace a freer life. 

業力是一面鏡子，映照出我們的內在動力與外在選擇。它與因果法則共同構成了生命的運作機制。它並不否定自由意志，反而揭示了自由意志的深層力量。每一個意念與選擇，都是在創造新的業力，也是在回應過去的果報。我們無法改變已種下的因，但能選擇如何回應、如何行動，進而改變未來的果。自由意志是我們在因果網絡中所擁有的主動權，而覺察則是啟動這份自由的關鍵。當我們理解業力的運作，就能以更清明的心念，創造更善的因，迎向更自由的生命。

Is Buddhism a Religion? 佛教是宗教嗎?

Is Buddhism a Religion?

佛教是宗教嗎？

Some thinkers and practitioners argue that Buddhism differs fundamentally from traditional religions. I had never considered this a controversial topic until I watched the clips below.

一些思想家和修行者認為佛教與傳統宗教有著根本的不同。我從未想過這會是一個有爭議的話題，直到我看了下面的影片。

Buddhism: The Religion Of No-Religion

This video explains that Buddhism lacks belief in a creator deity, divine commandments, or eternal soul. Instead, it focuses on understanding reality through personal insight and experience.

Youtube影片指出，佛教不相信有造物主、神聖戒律或永恆靈魂。相反，它注重透過個人的洞察力和體驗來理解現實。

Why Buddhism Isn't a Religion

The Buddha was portrayed as an ordinary human who attained enlightenment through his own efforts—not a supernatural being. This demystifies the spiritual path and makes it accessible to anyone.

佛陀被描繪成一位透過自身努力獲得覺悟的普通人，而非超自然存在。這揭開了精神修行之路的神秘面紗，讓人人皆可觸及。

Buddhism is not a Religion: Robert Thurman

Thurman presents Buddhism as a practical system of ethics, meditation, and wisdom rather than a faith-based belief system. He argues it's more like a science of mind than a religion.

Thurman 將佛教視為一套實踐性的倫理、禪修和智慧的體系，而非基於信仰的信仰體系。他認為佛教更像是一門心靈科學。

The Paradox of Buddhism

This video explores how Buddhism is often labeled a religion due to its rituals and monastic traditions, yet its core teachings emphasize personal inquiry and liberation from dogma.

影片探討了佛教因其儀式和寺院傳統而經常被貼上宗教的標籤，但其核心教義卻強調個人探究和擺脫教條。

Dalai Lama Interview

The Dalai Lama describes Buddhism as a form of spiritual guidance that helps people cultivate compassion and inner peace, rather than a religion demanding worship or conversion.

達賴喇嘛將佛教描述為一種幫助人們培養同情心和內心平靜的精神指導，而不是一種要求崇拜或皈依的宗教。

Buddhism Isn't a Philosophy — It's a Religion

This video challenges the idea that Buddhism is non-religious by highlighting its spiritual dimensions—such as reverence for the Buddha, rituals, and cosmology.

影片強調佛教在精神層面（例如對佛陀的崇敬、儀式和宇宙觀）方面與宗教結構相一致，挑戰佛教不是宗教的框架。

Personal Reflection

I think Buddhism is not a religion. Those familiar with Buddhist scriptures should find that the Buddha never set up a religion named "Buddhism", claimed to be a god, nor asked for worship. After his Nirvana, disagreements within the Sangha led King Ashoka to cooperate with certain factions and establish Buddhism as a formal system.

我認為佛教並非宗教。熟悉佛經內容的人應該發現，佛陀從未創立過以「佛教」為名的宗教，從未自稱是神，更未要求弟子和民眾崇拜他。佛陀涅槃後，僧伽內部出現分歧，阿育王與部分派系合作，創立了佛教。

Refer to my article 參考我的文章 : Buddha’s Teachings vs. Buddhism

Conclusion

Whether Buddhism is a religion depends on how you define religion. If religion means belief in a god and divine revelation, then Buddhism doesn’t fit. But if religion includes spiritual practice, moral guidance, and community, then Buddhism certainly qualifies.

佛教是否是一種宗教，取決於你如何定義宗教。如果宗教意味著對神靈和神啟的信仰，那麼佛教就不符合。但如果宗教包含精神修行、道德指導和社群，那麼佛教無疑符合。

Emotional Blackmail 情緒勒索

Emotional blackmail, a concept first coined by American psychologist, author, and a lecturer Susan Forward (14 May 1938 – February 2020) in 1997. It is also named as FOG since it is a form of relationship manipulation that exploits fear, obligation, and guilt. It can significantly harm individuals and relationships by creating a climate of fear, obligation, and guilt. It can lead to reduced job satisfaction, increased turnover intentions, and strained personal or family relationships. Ultimately, emotional blackmail erodes trust, intimacy, and emotional safety, potentially leading to negative psychological consequences
情緒勒索是美國心理學家、作家兼講師蘇珊‧佛沃在 1997 年首度提出的概念。它是一種利用恐懼、義務和罪惡感在關係中控制他人的行為，所以又稱為FOG。通常都是發生在親密關係中，例如父母子女、兄弟姊妹、朋友或情人之間。這種勒索會營造一種充滿恐懼、義務和內疚的氛圍，嚴重損害個人和人際關係。它會導致工作滿意度下降、離職意願增加，以及個人或家庭關係緊張。最終，情緒勒索會侵蝕信任、親密關係和情感安全感，並可能導致負面的心理後果。

Emotional blackmail is usually operating under the guise of love, duty, or loyalty to subtly influence the victim's psychology, so it doesn't appear to be overtly violent. When emotional blackmailers use these tactics to control others, victims become mired in a state of confusion, losing their sense of self-worth and unable to understand their situation. This can lead to self-doubt, even guilt, fear, or confusion, ultimately forcing them to compromise and accept the blackmailer's demands.
情緒勒索通常以愛、責任或忠誠為幌子，潛移默化地影響受害者的心理，使其看起來不那麼暴力。當情緒勒索者使用這些手段控制他人時，受害者會陷入困惑，失去自我價值感，無法理解自身的處境。這會導致他們自我懷疑，甚至感到內疚、恐懼或困惑，最終迫使他們妥協，接受勒索者的要求。

In reality, the controlling behavior that leads to emotional blackmail stems from legitimate desires, such as the desire to be loved, needed, secure, valuable, or appreciated by others. These needs are perfectly normal, but the problem is that, in pursuing these desires, the emotional blackmailer ignores the needs and feelings of others. Unfortunately, they are completely unaware of their selfishness in this aspect, nor the disaster it may be causing in their relationships.
事實上，導致情緒勒索的控制行為源自於合理的慾望，例如渴望被愛、被需要、安全感、被重視或被他人欣賞。這些需求完全正常，但問題在於，在追求這些慾望的過程中，情緒勒索者忽略了他人的需求和感受。不幸的是，他們完全沒有意識到自己在這方面的自私，也沒有意識到這可能為他們的人際關係帶來的災難。

These statements in a families aren’t just expressions of disappointment from the blackmailers to the victims, they’re also ultimatums. They use guilt and fear to control behavior, often forcing individuals to sacrifice their own needs or boundaries to maintain peace:
- “After everything I’ve done for you…”
- “You’re breaking your mother’s heart.”
- “Don't call again if you don't come home for the holidays.”
這些話語在家庭中不僅象徵著勒索者對受害者的失望，也像徵最後通牒。他們利用內疚和恐懼來控制受害者的行為，常常迫使受害者犧牲自身的需求或界線來維持和平：
- “我為你付出了這麼多…”
- “你讓你媽媽心碎了。”
- “如果過節不回家，就不用再打電話回來了。”

In academic settings, emotional blackmail can come from mentors, professors, or even peers. These tactics exploit ambition and loyalty, making students feel indebted or afraid of losing future opportunities if they don’t comply:
- A professor might say, “I gave you this opportunity—don’t embarrass me by turning it down.”
- A peer might guilt-trip you into helping with their project by saying, “I thought we were friends.”
在學術環境中，情緒勒索可能來自導師、教授，甚至是同學。這些策略利用學生的野心和忠誠度，讓他們感到虧欠，或擔心不聽話會失去未來的機會：
- 教授可能會說：“我給了你這個機會——別拒絕，不要讓我難堪。”
- 同學可能會說：“我以為我們是朋友。”，以此讓你產生罪惡感，從而促使你幫助他們完成專案。

In a workplaces, fear of losing status, reputation, or job security becomes the lever. The pressure to conform can override personal boundaries and well-being:
- A manager might imply, “If you don’t take on this extra work, maybe you’re not as committed as I thought.”
- Colleagues might say, “We’re all staying late—don’t be the one who lets the team down.”
在職場中，對失去地位、名譽或工作保障的恐懼成為了一種操控桿。這種順從的壓力可能超越了個人的界線和幸福感：
- 經理可能會暗示：“如果你不承擔這項額外的工作，說明你可能不像我想像的那麼投入。”
- 同事可能會說：“我們都加班了——別成為讓團隊失望的人。”

In the field of personal relationships, these statements twist personal values into tools of control. They force individuals to choose between their integrity and their autonomy, often leaving them emotionally drained and conflicted. 
This form of emotional blackmail targets individuals with strong moral, religious, or philosophical beliefs:
- “If you really believed in kindness, you’d forgive me.”
- “Your faith teaches sacrifice—why are you being selfish?”
- “You claim to be spiritual, but you won’t help me?”
在人際關係領域，這些言論將個人價值扭曲為控制的工具。它們迫使個人在正直與自主之間做出選擇，常常導致他人情緒低落、矛盾重重。這種情緒勒索針對的是那些擁有強烈道德、宗教或哲學信念的人：

- “如果你真的相信善良，你應該原諒我。” 

- “你的信仰教導我們有犧牲精神——你為什麼要自私？” 

- “你自稱有靈性，卻不願幫助我？”

Here are some strategies that may help you address emotional blackmail:
以下策略或許能幫助你面對情緒勒索：

Stay cool: Although it can be difficult when you’re facing down an emotional blackmailer, keeping your cool can help you stay in control of the situation. Reacting emotionally just gives them what they want.
保持冷靜：雖然面對情緒勒索者時可能很困難，但保持冷靜可以幫助你掌控局面。情緒化的反應只會讓他們如願以償。

Remember that you’re yourself: Remind yourself that you're not responsible for someone else's problems. You have the right to make the reasonable choices that are best for you, without feeling guilty about it. Don’t let guilt or fear drive your decisions.
記住你就是你：提醒自己，你無需為他人的問題負責。你有權利做出對自己最有利的合理選擇，而無需為此感到內疚。不要讓內疚或恐懼左右你的決定。

Keep away to the blackmailers: Creating physical or emotional distance is the best way to protect yourself.
遠離勒索者：保持身體或情感上的距離是保護自己的最佳方式。

Seek support: Seek support from a trusted friend or a professional on mental healthcare for what's going on.
尋求支持：向值得信賴的朋友或心理健康專業人士尋求幫助，以應對正在發生的事情。

Prioritize self-care: Whether it’s hitting the gym, taking some downtime, or cooking your favorite meal, just do what you need to do and take care of yourself.
We are not obligated to meet unreasonable demands, even from people you love or respect. Emotional health requires courage—and sometimes, distance.
優先考慮自我照顧：無論是去健身房、休息一段時間，或是烹調你最喜歡的食物，做你需要做的事情，照顧好自己。

We are not obligated to comply with unreasonable demands, even if they come from people we love or respect. Our emotional well-being, in certain situations, may require the courage to say no to unreasonable demands as well as the wisdom to appropriately keep distance from others.
我們沒有義務滿足不合理的要求，即使這些要求來自我們所愛或尊敬的人。在某些情況下，我們的情緒健康可能需要拒絕不合理的要求的勇氣，以及與他人保持適當距離的智慧。

The Five Contemplations Before Meals 食存五觀

"Five Contemplations Hall" refers to the vegetarian canteen in a Buddhist monastery. This name comes from the "The Five Contemplations Before Meals", a pre-meal practice of contemplations and reflections by Buddhist monks in Zen and other Mahayana sects.
「五觀堂」指佛教寺院的素食食堂。其名稱源自於禪宗等大乘佛教宗派的僧侶在飯前進行觀想和反思的「食存五觀」。

The content of "The Five Contemplations Before Meals" are as follows:
「食存五觀」的內容如下：

1. Understand where food comes from.　計功多少，量彼來處。
This emphasizes that food is not easy to come by; even a single serving of rice requires the combined efforts of many people and other factors, so we should cherish and be grateful.
強調食物來之不易；即使是一頓米飯，也需要許多人和其他因素的共同努力，因此我們應該珍惜並心懷感恩。

2. Examine individuals' virtues before accepting offerings.　忖己德行，全缺應供。
Review if we are worthy of receiving food offerings. This is a reminder that mindfulness and a sense of shame are needed when eating.
反思自己是否值得接受食物供養。這是要帶著正念和羞恥心來進食的提醒。

3. Guard against attachment and greed in food.　防心離過，貪等為宗。
Be aware of negative mental states that may arise while eating, especially greed for the taste of food and the gorgeous environment in eat.
注意進食時可能出現的負面心理狀態，尤其是當進食時對美味食物與華麗環境的貪求。

4. Food is only for the treatment of hunger.　正事良藥，為療形枯。
Hunger should be viewed as a disease, and food as the cure for the disease of hunger. Therefore, eating should be done to cure this disease, not to satisfy a craving during a meal (including the taste of food and a gorgeous environment when eating). 
飢餓應該被視為一種疾病，而食物則是治療飢餓之病的良藥。因此，進食應該是為了治療這種疾病，而不是為了滿足用餐時的渴望（包括食物的味道和用餐時的華麗環境）。

5. Eating for Achieve enlightenment.　為成道業，故受此食。
The purpose of eating is to move towards a broader spiritual path, emphasizing the need for individuals to nourish their bodies and minds through food in order to promote growth and understanding of the world.
進食的目的是走向更廣闊的精神道路，強調個人需要透過食物滋養自己的身體和心靈，以促進成長和對世界的理解。

These Five Contemplations come from ancient Buddhist scriptures, particularly from monastic codes such as the Vinaya (the complete rules and regulations for monastic life). According to the lexical interpretation of the scriptures, these contemplations were designed to remind monks to approach their daily meals not only as a kind of surviving need, but also as a spiritual practice.
這五種觀想源自古代佛教經籍，尤其是律蔵（僧侶生活的規章制度 )。根據經文的詞彙解讀，這些觀想旨在提醒僧侶，不僅要將日常飲食視為一種生存需求，更要將其視為一種精神修行。

Before eating in a monastery, monks recite these five contemplations as a pre-meal ritual. When dining outside, they will silently recite to avoid disturbing other non-Buddhist diners.

在寺院裡用餐前，僧人們會誦讀這五種觀想，作為餐前儀式。外出用餐時，他們會默念，以免打擾其他非佛教徒。

Widely, these contemplations can be extended to the other life needs of both the monks and even the lay disciples.

廣議上來看，這些觀想可以延伸至僧侶乃至在家弟子的其他生活上的需求。

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。