1）Derrida 對佛法「缘起」(depending arising or contextual arising )一詞的新詮釋：
“There is a context, but one cannot analyze it exhaustively （窮盡地), the context is open because it comes, because there is something to come, … that is ,the very inexhaustibility of contexts of one’s or events’ existence .”（Derrida 1997 , A Taste Of Secret )
這應該是現代語言哲學家一般認知的「語詞或字只有在 語句的脈絡（context)中才能得到確定的意義」原則及「一個語句也在語言系統中和其他語句的脈絡關係中才能獲得確定的意義」原則的應用。其背後的真實義是：語詞及事物無固定本質，一切皆可修正，且皆在修正中，諸法無定相- 一切皆空。(請參考 文69、75、76等）
2）Quote of the Day: "Science cannot solve the ultimate mystery of nature. And that is because, in the last analysis, we ourselves are a part of the mystery that we are trying to solve." Max Planck - Physicist （1858 - 1947)
物理學家朴朗克說：科學不能解答 自然（宇宙）的終極神秘，那是因為我們本身也是一個謎，又如何解答 我們所屬的宇宙之謎？」
2500年前的印度奧義書則回答：我們和宇宙的本質相同，梵我一如，因此如果認識了自我的本質，宇宙的本質也被解答，宇宙之謎從而獲得解決。朴朗克應該也知道這種印度教的解答，其實基督教也有。大概對他而言，這只是哲理或宗教的解決方案，還不算是確切的解決之道！
至於佛陀呢？佛陀一貫反奧義書，他指出：一般所謂的 我&宇宙皆空無我，即都不是某種核心不變的實體，它們同樣只是無常的歷程process.且引一段經典英文為例：”Buddhist thought is based on process thinking, wherein all things are so thoroughly becoming something else that they never actually exist as anything in themselves. Thus, the simple verb “to be” more often carries a sense of movement or development than one of static existence (bhavati, “coming to be”).”https://tricycle.org/magazine/bhavana-meaning/?fbclid=IwAR1MKhta_tv0UgiY4E3y04ezFzP8GD7i-G97xLlt1kPw4q_pOusDBBnM3yM&mibextid=Uf0jNW
3) His Holiness the Dalai Lama（達頼喇嘛） has said somewhere , speaking from the Madhyamaka （中觀）perspective , that in Mahayana （大乘佛法）there are no absolutes , but if there were one it would be compassion . Compassion is not an ontological absolute (形而上實體、絕對）, but it is an ethical absolute (佛法不承認有形而上的絕對，例如：真常我、絕對理體、上帝第一因等，但是可以承認有”倫理的絕對”- 即承認：慈悲為 最高教導）for the 大乘Mahayana .
（引自Paul Williams 《Mahayana Buddhism: the doctrinal foundations》p.198）
4) 什麼叫「轉識成智」？最簡單的說法就是轉 染污的心（識）或語言，成為 清淨的心、清淨慧語。這過程也叫轉 無明顛倒成明成智。結果是什麼：解脫自在、無住生心！
這時智者的心靈就是”一顆金心” (a heart of gold ）此又何義? 簡言之，就是心靈的優美純淨purity of heart ，用佛法來說就是：慈悲心，慈者予樂（助人快樂）、悲者除苦（助人除苦）。
