吳氏桃園國際機場賦 The Poetry of Taoyuan International Airport

來桃仔之佳園兮，伴百華之和融。	Come to the garden of peach, and get into flowers.
擇吉日而興遊兮，遂久冀之遠行。	Choose a good day for trip, and realize your dream.
登航天之首埠兮，乘巨鵬而舞空。	Enter the port to heaven, and ride on a roc to sky.
御八風乎高翔兮，穿流雲所迷濛。	Fly high with winds, and break through clouds.
現全地之靈景兮，嘆山水之輝映。	Look over the landscape, and admire the magic of the nature.
處四季之同在兮，擁物產之豐榮。	Nose out the signs of season, and prepare for goods.
撫身心以美饌兮，品茗茶以潤聲。	Comfort yourself by delicacies, and quench your thirst by teas.
安棲遲而無憂兮，寄韶光於閒情。	Release your body, and have a time of leisure.
隨交通之廣開兮，與四海之民風。	Set out from here, and visit the world.
緣寶島之圓通兮，集文化於總成。	Keep in the variety of the island, and welcome all cultures.

飯麵惡鬥 The Rice and Noodles' Dogfight

以下並非寓言故事。	The following is not a fable.
島上居民，傳統上吃的是飯。長老都說，飯既好吃又營養，所以島民都偏愛飯。不料，飯放太久，發餿長蟲了，但是當時島上除了飯以外，沒有其他主食了。	In an island, people traditionally ate rice. The elders always told them, rice tastes good and is nutritious, so the people preferred rice very much. However, since their rice lay too long, it soured and had bugs, but unfortunately, at that time, except for rice, they did not have any other staple food in the island.
於是有些島民，或自製、或引進一些新主食。其中，麵，漸漸被推廣起來了。雖然長老都宣稱，麵有毒，會導致肝膽分裂，三令五申地禁止麵，不過不少島民經過屢次的嘗試而證實，麵頂多和飯一樣，放太久而發餿長蟲。如此，麵才成為島上與飯一樣大宗的主食。	Then, some people introduced some home-made or imported new staple foods. Being one of them, noodles gradually became popularized. Even if the elders claimed noodles are detrimental, which tear people's gall from liver, and thus the elders tried to ban noodles again and again, many people proved by experience that, noodles are no more than rice, they sour and have bugs if they lie too long. By this, noodles became as popular as rice in the island.
飯麵各有優缺點，而每位島民對於優缺點的著眼點也不盡相同。通常，營養是首要的考量，但是如果口感太糟、賣相太差，還是會受到排斥。	Both rice and noodles have their own advantages and disadvantages, and everyone has his own viewpoints for consideration. In general, nutrition is the first reason in such consideration, but for too disgusting or too ugly foods, people will still say no to them.
有些島民更偏愛飯，有些島民則更偏愛麵，這些都是個人的喜好；但是非飯不吃、或非麵不吃的島民，會被視為偏食；至於經常嚷嚷著，飯麵惡鬥，結果飯麵都不吃的島民，一來，大家都覺得，飯麵惡鬥聽起來很荒唐；二來，大家都擔心，他會不會餓死。	Some people prefer rice, and some people prefer noodles, and of course, it is up to them. While some people who only eat rice, or only eat noodles will be thought picky eaters. As for those who keep murmuring they hate the rice and noodles' dogfight, and thus refusing to eat any of them, people feel the rice and noodles' dogfight sounds ridiculous, as well as people are afraid he is going to starve.
好吃的飯麵，必須四處打聽，才知道在哪裡。聽說好吃的飯麵，必須親自品嘗，才知道真假。也不打聽、也不品嘗的島民，往往享受不到美食人生。	We shall seek and taste rice and noodles by ourselves, so that we can filter out the rotten ones, and get tasty ones, then join the food festival.
飯麵必須輪流著吃，才不會放太久而發餿長蟲。當然，也有可能，飯麵都發餿長蟲，這時，不妨改吃饅頭或麵包。	We shall eat rice and noodles by turns, in order to avoid them from lying too long, souring and having bugs. Of course, it is possible that rice and noodles sour and have bugs at same time. At this time, we can turn to steamed bun or bread.
如今，島上有飯、麵、饅頭、麵包、米粉、通心粉、燒餅、披薩等琳瑯滿目的選擇。除了少數島民抱怨，這樣太混亂以外，多數島民都覺得有豐富的選擇是好事。	Nowadays, there are rice, noodles, steamed bun, bread, rice flour, macaroni, pastry, pizza, and other dazzling choices in the island. Except for a minority who complain too many choices make them confused, a majority think it is good for them to have multiplex choices.

學而時習之 We Learn and Often Practice

〈論語‧學而第一〉子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？」	In Studying, Analects, Confucius said: "We learn and often practice. Aren't we happy? A friend comes from a distant place. Aren't we joyful? We don't anger for people's ignorance. Aren't we a gentleman?"
重讀這篇，感觸良多。我覺得，這篇呈現出的是一種平實、純粹、清淨、怡然自得的生活。	Rereading this article, I get more feelings. I think, this article shows a simple, pure, peaceful, and contented life.
有飯可食、有衣可穿，愛物惜福；看看書、敘敘舊，知足常樂；乃至於進則仕、退則隱，一切隨緣。	A contented life is to thank for foods and clothes, to enjoy reading books and chatting with friends, to leave it to destiny whether to hold a post or not.
若將這篇看作什麼大聖大賢的大道理，那是過度解讀了。	We shall not overinterpret this article as if it brings up a sage.
其實，若人們都生活得怡然自得，實在也不必什麼聖賢之道了。或者說，聖賢之道，就是為了讓人們獲得怡然自得的生活。	Truly, if people are living contentedly, we don't need a sage, or, we need a sage just to help people to contented lives.
因此，這篇被安排在論語之開頭，卻也是全書之結論，可謂開門見山。若不能體會編者的這個提示，那是糟蹋了他的美意了。	Therefore, this article, being arranged at the beginning of Analects, is just the conclusion of the book. It comes straight to the point. We shall realize such tip given by the book's arranger, otherwise, we shall disappoint him a lot.
最要不得的是，反其道而行，自命聖賢，刻意兼善天下，反而干預了人們怡然自得的生活。	However, the most terrible thing is that, someone acts in a way opposite to this article. He, regarding himself as a sage, aims to benefit the world, but interrupts people's contented lives due to his unnatural actions.
這篇就是以描述這種怡然自得的生活，呈現出最透徹的人生觀。	We shall realize that, this article shows its most deep philosophy by describing such a contented life.

何謂如來？ What is Tathagata?

如來，是佛的十大稱號的第一個稱號。	Tathagata, which means "thus having come" is the first one of Buddha's ten characteristics.
如來，顧名思義，就是「好像來了」，以量子力學的觀點而言，就是「處於來與不來的疊加狀態」。	Tathagata, as implied by the name "thus having come", means "as having come". In the aspect of quantum mechanics, it means "in a state being the superposition of having come and having not come".
《金剛經》云：「如來者，無所從來，亦無所去，故名如來。」來或不來、去或不去， 只是波函數的崩塌狀態，無法描述事物的全貌，它們有所偏狹，而不究竟圓滿，故如來非是。	Diamond Sutra says that, "Tathagata is neither having come from anywhere, nor having gone to anywhere, so it is called Tathagata." Having come, having not come, having gone or having not gone is only a collapsed state of a wavefunction. By only one of them, we cannot describe a full view of a thing. They are partial, but perfect, so Tathagata means none of them.
《金剛經》又云：「如來者，即諸法如義。」諸法如義，就是「各種性質都依循佛法」，而佛法是究竟圓滿的，它涵蓋了各種可能性。因此，如來就是「處於各種性質都處於各種可能性的疊加狀態的狀態」。	Diamond Sutra also says that, "Tathagata means in which all ways are such." Here, "all ways are such" means "all properties follow Buddhism". Since Buddhism is perfect, it covers all possibilities. Therefore, Tathagata means "in a state in which all properties are in a state being the superposition of all possibilities".
如來之定義，以符號表示如次： ∃T⇔(∃P⇔∃∪Pi∀i)∀P 其中，T為如來，P為特定性質，Pi為特定狀態，i為特定狀態編號。	The definition of Tathagata is symbolically expressed as follows: ∃T⇔(∃P⇔∃∪Pi∀i)∀P Wherein T means Tathagata, P means a property, Pi means a state, and i means a state number.

有條件票票等值 Conditionally Equal Suffrage

慎思明辨之人，與道聽塗說、盲從迷信、貪財好賄之人，自不應票票等值，否則智痴相抵，不進反退。	A considerate person shall not have a voting right equal to that of a rumor believer, a blind follower, or a bribe acceptor, otherwise, the ignorance may cancel out the knowledge, and the society may backslide.
然我憲政至今，民智漸開，為立基多元，冀求方向，斯時票票等值，則有實益。	However, since we have carried out a constitutional country, up to now, the citizen's knowledge keeps raising, then it is beneficial for us to have equal suffrage, for realizing a multicultural future.

1-2-5 意志 Will

		回到目錄《後設猜想篇章節》。	Back to the menu, The Table of Content of The Metahypotheses.
		第1篇第2章第5節	Volume.1, Chapter.2, Section.5
		現象⊃個體⊃意志	Phenomena⊃Individual⊃Will
§ 1		意志，係自我之退化。	A will is the degenerate case of a self.
§ 2		自我，因自回饋而在特定時空不能特定其變數者，在該時空中無意志能力。	A self of which the variables cannot be certain at a certain spacetime due to its self-feedback lacks a will ability at said spacetime.
§ 3		意志之定義域及值域，時變或空變。	The domain and the range of a will are time-variant or space-variant.
§ 4		意志，其定義域或值域受羈束者，其意志力不完全自由；其等之一受羈束成一點者，其意志力完全不自由。	For a will of which the domain or the range is limited, its will effect is not completely free; for that of which one of them is limited to a point, its will effect is completely not free.
§ 5		自我，有下列情形之一者，無自由意志： 無意志能力。 意志力完全不自由。 意志之定義域或值域不由宇宙亂數器間接提供。	A self lacks a free will in one of the following conditions: It lacks a will ability. Its will effect is completely not free. The domain or the range of its will is not indirectly provided by the universal randomizer.
§ 6	I	意志之結果，不表示於世界者，不存在於世界。	A result of a will not expressed to the world is non-existent in the world.
	II	意志之結果，至自我消滅時仍不及表示於世界者，即生世界上不存在性確定力。	A result of a will not expressed to the world even until the self's vanishment results in a prejudicial effect of its worldly non-existence.

1-2-4 自我 Self

		回到目錄《後設猜想篇章節》。	Back to the menu, The Table of Content of The Metahypotheses.
		第1篇第2章第4節	Volume.1, Chapter.2, Section.4
		現象⊃個體⊃自我	Phenomena⊃Individual⊃Self
§ 1		自我，係特定時空區域之阿賴耶識。	A self is an alaya-vijnana in a certain spacetime region.
§ 2	I	自我之終點與其後繼自我之起點不連續。	It is discontinuous where is the self's terminal point and its successive self's starting point.
	II	自我與個體在時空上未必具有相同起訖。	A self and an individual does not necessarily have same terminal point or starting point.
§ 3	I	超我，非由觀察自我與非自我之不連續性，不可存在。	The super-ego can be existent only by observing the discontinuity between the self and the non-self.
	II	超我，因前項觀察而為後設；其更後設者，仍視為超我。	The super-ego is of meta due to the observation in the preceding paragraph; the super-ego of even more meta is still deemed the super-ego.