PaliPali

《金剛經》言：「凡所有相，皆是虛妄。」
正如認知中的「妄相」。稀疏化過程透過移除不必要結構，使得以「見實相」（即語言規則的深層模式），其佛教的「觀空」。
佛教的「空性」不只是「沒有」，而是「緣起性空」（因為依賴條件而生，故無自性）。稀疏化之所以有效，是因為它捕捉了關聯性（Attention/Dependencies），而非死記硬背單一。這更符合「緣起」的概念。

《法華經》指出佛陀以「一佛乘」為究竟，但為順應眾生根器而施「三乘」或多種法門，此即「方便法」。去除不必要以見真性」
智慧不是來自累積，而是來自「捨」。佛教《法華經》認識論以「去相」與「因緣分流」為智慧核心

n the Diamond Sutra it is said: “All forms that can be perceived are illusory.”
This corresponds to the notion of “illusory appearances” in cognitive science.
The process of sparsification, by removing unnecessary structures, enables the model to “see the true form”—that is, the deep structural patterns underlying language.
In this sense, it resembles the Buddhist practice of contemplating emptiness (觀空).

In Buddhism, emptiness (śūnyatā) is not mere negation or nothingness; rather, it is dependent-arising emptiness (pratītya-samutpāda–śūnyatā):
because things arise from conditions, they lack inherent existence.
Sparsification is effective precisely because it captures relational structures (attention/dependencies) rather than memorizing isolated units.
This aligns far more closely with the idea of dependent co-arising.

The Lotus Sutra teaches that the Buddha’s ultimate teaching is the One Vehicle (Ekayāna), yet he provisionally offered the “Three Vehicles” and various methods to suit the capacities of different beings.
This is the doctrine of skillful means (upāya)—removing the unnecessary so that the true nature can be seen.

Wisdom does not come from accumulation,
but from letting go.
The epistemology of the Lotus Sutra places de-phenomenalization (去相) and conditional unfolding (因緣分流) at the core of wisdom.