略說佛法與科學(Brief Discussion on the Buddha's Teachings and Science)

這篇來聊聊科學與佛法的關係 

大多數的人會認為佛法是種信仰

又或是把佛法當作是一種哲學

但與其說佛法是哲學不如說是科學

科學的定義在國中時代，老師教我們

觀察=> 提出問題 => 假設 => 實驗 => 分析 => 結論 

這不管是牛頓第一運動定律還是熱力學第幾定律

通通都是透過這樣的流程

那這跟佛法有什麼關係??

早在數千年前有一群人

他們對於世間的苦難感到不滿

從而去學習、研究各種方法來離苦

這裡面找到終極答案的就是苟達瑪佛(釋迦牟尼佛)

同樣透過了不斷地觀察、假設、實驗

最終得到了結論

所有的事物都是不斷的生滅

被生滅所逼迫而苦

在這之中沒有一個能稱之為我的存在

苟達瑪佛(釋迦牟尼佛)認為

如果有我的話

那我應該能夠可以隨心所欲去控制身、心

但事實上能操控的，僅僅只是很少的一部分

就連駕駛員也是無時無刻的在更換

從而徹底的領悟了

苦是必然的

無常才是常

如果僅僅只是得到這樣的結論

相信並不會有太多的人感念佛陀

正是因為其提出了種種的法門

讓各不同階級、性別、物種、資質的

都能夠達到苦的止息

佛法是實踐科學

如果僅僅停留在信仰

又或是哲學類的學術研究

而沒有去實踐

那就只是讓自己白白受苦

白白的浪費了這樣的智慧結晶

真心想滅苦的

何不從今天就開始

好好的觀察、探究自己的身、心

在不斷實踐的過程中

會發現很多的領悟、苦的減少都是沿途的風景

直到抵達終點

願各位幸福無煩惱

======================================

Let's talk about the relationship between science and the Buddha's teachings.

Most people think of the Buddha's teachings as a faith or consider them as a philosophy. However, instead of calling the Buddha's teachings a philosophy, it would be more accurate to call them a science.

In middle school, our teachers taught us the definition of science: Observation => Question => Hypothesis => Experiment => Analysis => Conclusion. This process applies to everything, whether it's Newton's first law of motion or any law of thermodynamics.

So, what does this have to do with the Buddha's teachings?

Thousands of years ago, a group of people were dissatisfied with the suffering in the world. They started to learn and research various methods to end suffering.

The one who found the ultimate answer was Gotama Buddha (Siddhartha Gautama). Through continuous observation, hypothesis, and experimentation, he finally reached a conclusion: All things are constantly arising and ceasing. Being compelled by arising and ceasing is suffering. Among these phenomena, there is nothing that can be called "self."

Gotama Buddha (Siddhartha Gautama) believed that if there were a self, then one should be able to control one's body and mind at will. But in reality, what we can control is only a small part. Even the "driver" (the sense of self) is constantly changing.

Thus, he thoroughly understood that suffering is inevitable and that impermanence is the only constant.

If he had only arrived at this conclusion, not many people would feel grateful to the Buddha. It is precisely because he proposed various methods (Dhamma) that people of different classes, genders, species, and aptitudes could all achieve the cessation of suffering.

The Buddha's teachings are a practical science. If we merely regard them as faith or philosophical academic research without putting them into practice, we are only making ourselves suffer needlessly and wasting this crystallized wisdom.

If you truly wish to end suffering, why not start today by carefully observing and exploring your body and mind? In the process of continuous practice, you will find that many insights and reductions in suffering are the scenery along the way until you reach the final destination.

May everyone be happy and free from suffering.

略說世間法(A Brief Discussion on Secular Laws)

先說結論

不管出世間還是入世間

都是把握當下，出世間是不斷地覺知當下身心狀態的生滅

入世間則是活在當下，不斷的把當下要完成的職責去完成

聽起來好像是廢話

但其實多數的人不是沉浸在過去的不幸

再不然就是沉浸在未來的幻想中

更慘的是沉浸在未來的不幸中

筆者以前多數時間是沉浸在未來的幻想中

上班的時候雖然也是要去解決眼前的任務

但是休閒時間多數都是在尋找投資機會

不斷、不斷的幻想著，可以找到聖杯一舉發大財

並不是說想賺大錢、發財不對

人活在世間本來就是處處都需要資源

賺錢，其實也是在家居士的職責之一

如果自己跟家庭都陷入困境，又如何去種善因

但也不代表需要無止盡的去追逐

更不用說因為一時的貪念，導致家破人亡

這真的是不值得

好好的跟在乎的人度過的每一段時光

都是當下的幸福

踏踏實實地完成眼前的課題

明天要考試了，就多複習、多練習

明天要交報告了，就查資料、打報告

明天要業績報告了，就多跑幾個客戶

明天要比賽了，就完成預定的練習量

不斷、不斷專注地完成眼前的事情

真的要對未來有什麼規劃

也不需要超出一年

每年、每年的完成當年度的目標

只需要這樣不斷的累積

長期來看雖不見得能大富大貴

但也是能夠累積成個小康之家，不愁吃穿

至於那些依靠著不正當手段致富、成功的

他們各自有各自的業報要償還

有的是現世、有的是生生世世

不需要因為一時的羨慕、忌妒、恨

去效法然後讓自己生生世世也賠進去

不值得

願各位幸福無煩惱

==================================

Let's start with the conclusion.

Whether it's transcending the world (lokuttara) or engaging in it (lokiya), it's all about seizing the present moment. Transcending the world involves continuously being aware of the arising and ceasing of the body and mind. Engaging in the world means living in the present and continuously fulfilling the duties at hand.

This might sound like an empty statement, but in reality, most people are either immersed in the misfortunes of the past or in fantasies about the future. Worse still, some are trapped in worries about future misfortunes.

In the past, I spent most of my time fantasizing about the future. Even though I was solving tasks at work, my leisure time was mostly spent searching for investment opportunities, constantly fantasizing about finding the holy grail and striking it rich.

It's not wrong to want to make a lot of money. Living in this world inherently requires resources. Earning money is one of the duties of a layperson. If you and your family are in distress, how can you plant good seeds (kusala kamma)?

But it doesn't mean you need to pursue it endlessly, much less let a moment of greed lead to the destruction of your family. It's not worth it. Every moment spent well with those you care about is a moment of happiness.

Diligently complete the tasks at hand. If there's an exam tomorrow, review and practice more. If a report is due tomorrow, research and write it. If a performance report is due tomorrow, visit more clients. If there's a competition tomorrow, complete the planned amount of practice. Continuously and diligently focus on completing the present tasks.

If you really need to plan for the future, there's no need to look beyond a year. Each year, complete the goals for that year. By continuously accumulating in this way, you might not become immensely wealthy, but you can achieve a comfortable middle-class life without worrying about food and clothing.

As for those who become rich or successful through improper means, they each have their own karmic debts to repay, whether in this life or in future lives. There's no need to emulate them out of envy, jealousy, or resentment, thereby entangling yourself in cycles of suffering. It's not worth it.

May everyone be happy and free from suffering.

略說四念處(A brief discussion on the Four Foundations of Mindfulness)

四念處是解脫道蠻重要的一個法門

這篇會有不少內容跟先前的略說止觀重複

四念處就是觀身、受、心、法

簡略的說是身不淨、受是苦、心無常、法無我

但實際上是四念處都可以觀到共相(無常、苦、無我)

雖然說是觀

但其實是用心去感受去看

毗婆舍那(清楚的看見)但並不是真的用眼去看

眼根有它的極限在

想想睡著的時候，做夢是不是也可以有影像、聲音、感受

真正在領受一切，造作一切的，是在心

觀到後來會發現是心在欺騙心

最後心就接受真相然後放下了

那要怎麼修四念處 ??

首先要有覺知自己的能力

簡稱要有自覺

這個多數的人都有，不用擔心做不到

難的在於是不是能夠念念相續，念念不斷

當自我覺察的能力能夠做到行、住、坐、臥都能念念相續

要開發智慧就不是難事

這裡要特別提醒讀者，開車、工作等需要相當的集中力時最好不要修

因為觀的過程會耗費大量心力，很容易導致分心，會有危險

沒有自覺能力怎麼辦??

那就先修專注力，有了一定的專注力後，就不容易把自覺跟胡思亂想搞混

每一個胡思亂想的念頭都能清清楚楚地知道

那四念處一定要每個都修嗎??

不一定 !!!

常常在動腦筋思考的可以去觀心

自己生氣知道，自己開心知道，自己忌妒知道，自己沮喪知道，自己想睡知道

自己不生氣了知道，自己不開心了知道，自己不忌妒了知道，自己不沮喪了知道，自己不想睡了知道

去觀察自己的心理、情緒變化

這樣子去感受它的變化跟無法控制

久了就會知道每種境界都是會生滅、生滅

什麼類型的人去觀身??

特別愛漂亮、愛美的人

去觀察自己的頭髮、指甲、毛、牙

會把這些當成是我嗎???

去思維身體上到下，下到上

由皮、骨頭、肌肉、淚水、心、肝、脾、肺、腎、膽汁、大小便、膿等等不淨所組成的自己

這些部份是我嗎 ??

外面的美女帥哥也是同樣的組成，還可愛嗎??

身體姿勢變換的時候知道姿勢變換

為什麼變換??

因為不舒服 !!

不舒服也沒辦法叫它停止

受呢 ??

接觸到可愛可喜的事物後產生快樂自己知道

接觸到討厭恐懼的事物後產生痛苦自己知道

接觸到平淡的事物沒有太多感覺自己知道

去體會這些快樂、痛苦、沒感覺都是自動生起跟滅去

沒辦法叫它不要生起跟快速滅去

就這樣不斷地去觀，去感受

能觀身就觀身

能觀心就觀心

能觀受就觀受

能交替著觀就交替著觀

讀者看到這裡會發現還漏了法

法的部分是相對微細的

算是比較進階的課題

有興趣瞭解的可以參考大念處經

真心想滅苦的讀者們

踏踏實實的修四念處

耐著性子的練習

是能夠在練習的過程中感受到苦的減少的

自己能夠清楚知道自己的變化

直到苦的止息

願各位幸福無煩惱

================================

The Four Foundations of Mindfulness are an important method on the path to liberation. This article will cover content that overlaps with previous discussions on mindfulness.

The Four Foundations of Mindfulness are mindfulness of the body, feelings, mind, and phenomena. In brief, it is understanding that the body is impure, feelings are suffering, the mind is impermanent, and phenomena are without a self. However, in actual practice, all Four Foundations of Mindfulness reveal the common characteristics of impermanence, suffering, and non-self.

Although termed "mindfulness," it actually involves using the mind to feel and observe. It is about "clear seeing" (vipassana), but not seeing with the physical eyes, as the eye faculty has its limitations. Think about dreaming while asleep—there are images, sounds, and feelings. True perception and all actions originate within the mind. Upon observing, one eventually realizes that the mind deceives itself. Finally, the mind accepts the truth and lets go.

How does one practice the Four Foundations of Mindfulness?

Firstly, one must have the awareness of one's capabilities—simply put, mindfulness. Most people possess this ability, so there's no need to worry about not being able to achieve it. The challenge lies in maintaining continuous mindfulness in every moment of walking, standing, sitting, or lying down. Once one can sustain self-awareness continuously, developing wisdom becomes less difficult.

Here's a special reminder for readers: it's best not to practice mindfulness when driving or engaging in work that requires significant concentration. The process of mindfulness consumes a lot of mental energy and can easily lead to distraction and danger.

What if one lacks self-awareness?

In such cases, focus on cultivating concentration first. Once a certain level of concentration is achieved, it becomes easier to distinguish between mindfulness and wandering thoughts. Every wandering thought can be clearly recognized.

Do you have to practice each of the Four Foundations of Mindfulness equally?

Not necessarily! If you often engage in intellectual activities, you can focus on mindfulness of the mind. Be aware when you are angry, happy, jealous, depressed, or sleepy. Be aware when these emotions subside. Observe the changes in your psychological and emotional states, realizing their impermanence and uncontrollability over time.

Who should practice mindfulness of the body?

Especially those who are overly concerned with appearance and beauty. Observe your hair, nails, hair, teeth—do you consider these as "me"? Contemplate the composition of your body from skin, bones, muscles, tears, heart, liver, spleen, lungs, kidneys, bile, excretions, and so on—are these parts "me"? Even attractive men and women are composed of the same elements, can they still be considered lovable?

Be aware of changes in body posture. Why do they change? Because of discomfort! Unfortunately, there's no way to stop them.

And feelings?

Be aware of the happiness and pain that arise when encountering something cute or delightful. Be aware of the suffering that arises when facing something unpleasant or feared. Notice the lack of strong feelings when encountering something ordinary. Understand that all these feelings arise and pass away automatically—they cannot be prevented from arising or quickly disappearing.

Continuously observe and feel like this.

Practice mindfulness of the body when possible, mindfulness of the mind when suitable, mindfulness of feelings when appropriate, and alternate between them.

Readers might notice that I've skipped discussing phenomena. This aspect is relatively intricate and could be considered an advanced topic. Interested readers can refer to the Greater Discourse on the Foundations of Mindfulness for more information.

For those sincerely wishing to end suffering,

Practice the Four Foundations of Mindfulness diligently,

Exercise patience,

And you will gradually experience a reduction in suffering through practice.

You will clearly understand your own transformations,

Until the cessation of suffering.

May all beings find happiness and be free from suffering.

略說境界(A brief discussion on realms)

文章開始之前先請各位記住幾件事

心物一元跟所有的境界都不是永恆的，是無常，無我，會滅的

忘記無常、無我什麼意思的可以回去看看先前的文章

心物一元指的是身心會互相影響

也可以進一步的擴張為心靈跟物質會互相影響

有了這些概念後，來看看有什麼美麗境界

有些人在禪定中會看到諸如光、佛菩薩

有的時候是一種很祥和的感覺但沒有任何影像

也有的人會看到天堂，看到天使、天女

有的是在夢中夢到中大獎，駕駛剛彈

又或是和夢中情人結婚有了可愛的小孩，美滿的生活

總之就是各種會讓人愉悅、快樂、滿意、祥和、寧靜、想永遠待著的聲音、影像、感受

既然有美麗境界就會有醜惡境界

有些人會看到鬼、地獄

有的時候是看到自己出意外

再不然就是考試沒考好、做生意被人倒債、伴侶跟人跑、炒股賠錢

又或是跟人吵架、被火燒、被打、被咬、被吃

總之就是各種會讓人恐怖、憂愁、厭惡、憤怒、不平靜、想逃離等等等的聲音、影像、感受

當然境界是無量無邊的，不可能用文字描述完

大致知道有那些美麗跟醜惡境界後

我們再來看看涅槃

因為筆者沒有住在涅槃中

所以只能用高僧大德跟經典的描述來說明

既然是超脫一切的

那自然是包容萬物卻又不昧於萬物

身苦但心不苦

唯有一心

苦的止息

不可說

不死

庇護所

即心即佛

不生不滅

極樂、寂靜

無上正等正覺

阿耨多羅三藐三菩提

光看這樣的描述好像沒有多誘人

想來想去還是世間的一切有趣多了

有好吃、好玩、好聽、好聞、好看的

但就如文章一開頭提到的，沒有永恆的，都會滅去

不幸中的大幸是

不是只有美麗境界會滅去

醜惡境界同樣也會滅去

美麗境界也體會過後

醜惡境界也體會過後

雖然還留戀美麗，逃避醜惡

但心中已知凡是生起的，都是會滅去的

有些讀者可能跟筆者一樣有疑惑

既然都會滅去那怎麼涅槃不生不滅??

這問題已經超出筆者能力範圍

或許唯有等到讀者親自證道後才會知道答案

願各位幸福無煩惱

==================================

Before we begin, please remember a few things: the unity of mind and matter, and all realms, are impermanent, devoid of self, and will cease. For those unfamiliar with impermanence and selflessness, please refer back to previous articles.

The unity of mind and matter refers to the mutual influence between body and mind, and can further extend to the interaction between spirituality and materiality.

With these concepts in mind, let's explore some beautiful realms.

Some people in meditation may see lights, Buddhas, and Bodhisattvas. Sometimes, there's a serene feeling without any visual images. Others may glimpse heaven, angels, or celestial maidens. Some dream of winning a big prize,  pilot a Gundam , or marrying a dream lover and having a blissful life with lovely children. In short, these are various sounds, images, and feelings that bring joy, happiness, satisfaction, tranquility, peace, and a desire to linger forever.

Since there are beautiful realms, there are also ugly and unpleasant realms.

Some may see ghosts or hell. Sometimes, it's witnessing one's own accidents, failing exams, losing money in business, partners leaving for someone else, or suffering financial losses in stocks. Or it could involve arguments, being burnt, beaten, bitten, or consumed. In short, these are various sounds, images, and feelings that induce fear, sorrow, disgust, anger, restlessness, and a desire to escape.

Of course, realms are vast and boundless; they cannot be fully described in words. However, having a general idea of these beautiful and ugly realms, let's now consider Nirvana.

Since I do not reside in Nirvana, I can only explain it based on the descriptions by eminent monks and scriptures.

Being detached from everything naturally entails embracing all things without being obscured by them. There is physical suffering, but no mental suffering. Only a unified mind. The cessation of suffering. Beyond description. Undying. Sanctuary. Both mind and Buddha. Neither born nor extinguished. Blissful tranquility. The supreme, perfect enlightenment. Anuttara Samyak Sambodhi.

Just from these descriptions, it doesn't seem very enticing. Upon reflection, the various worldly pleasures—good food, entertainment, pleasant sounds, fragrances, and sights—seem much more interesting.

But as mentioned at the beginning of the article, nothing is eternal; everything will fade away.

The great fortune amidst misfortune is that it's not just the beautiful realms that will fade away; the ugly and unpleasant realms will also pass.

After experiencing beautiful and ugly realms, although one may still long for beauty and avoid ugliness, one knows in their heart that everything that arises will eventually cease.

Some readers may share my confusion. If everything is impermanent, how can Nirvana be described as neither born nor extinguished? This question exceeds my capabilities. Perhaps only when readers personally achieve enlightenment will they know the answer.

May all beings find happiness and be free from suffering.

略說三界(A Brief Discussion on the Three Realms)

有的時候會在電影、小說看到或聽到人說跳脫出三界

三界又是哪三界 ??

在佛教，三界指的是欲界、色界、無色界

常見的六道又是在哪一界??

六道有地獄、畜生、鬼、阿修羅、人、天

地獄、畜生、鬼、阿修羅、人都是處於欲界範圍

因為這五道的眾生都還有基於眼、耳、鼻、舌、身的欲望

天呢?? 這稍稍複雜一點

天有欲界天人也有色界、無色界天人

就跟人有聰明、愚笨，貧賤、富貴一樣

天人也有層次的差別

有些對佛學有些認識的，可能會問說色界貪跟無色貪也是欲望阿

怎麼不是也歸類到欲界

筆者只能說欲望也是有分層次的

建立於眼、耳、鼻、舌、身的欲望是相對粗糙的

其它的是相對微細的

如果相信輪迴

下輩子不想落到惡道

那就是藉由行善積德

行什麼善積什麼德??

持五戒、布施、禪定

如果覺得輪迴太苦了

想要跳出三界

那就要修毗婆舍那(觀)

唯有透過觀智

不斷地觀照身心的實相(無常、苦、無我)

時候到了心自然會放下身、放下心

可以透過自證自知

去檢驗遇到所緣時

是不是還有相對應的煩惱

很多時候以為開悟了但其實只是還卡在境界中

多給自己一點時間觀察自已的身心

這是佛陀慈悲開示滅苦的唯一路

願各位行者幸福無煩惱

================================

Sometimes in movies or novels, you might hear people talk about transcending the Three Realms.

What are these Three Realms?

In Buddhism, the Three Realms refer to the realms of Desire , Form , and Formlessness .

Where do the common Six Realms exist?

The Six Realms consist of Hell Beings , Hungry Ghosts , Animals , Asuras , Humans , and Devas .

Hell Beings, Hungry Ghosts, Animals, Asuras, and Humans all reside within the Desire Realm because they all possess desires based on the senses of eye, ear, nose, tongue, and body.

What about the Devas?

This is slightly more complex. Devas include both Desire Realm Devas and Form/Formless Realm Devas. Just like humans vary in intelligence, foolishness, poverty, and wealth, Devas also have different levels of existence.

Some who have some understanding of Buddhism may ask: isn't craving in the Form and Formless Realms also desire? Why aren't they classified under the Desire Realm?

The answer lies in the hierarchy of desires. Desires rooted in the senses of eye, ear, nose, tongue, and body are relatively coarse. Other desires are comparatively subtle.

If you believe in reincarnation and wish not to fall into the lower realms in your next life, then you must accumulate merit through virtuous deeds.

What deeds constitute virtue?

Observing the Five Precepts, practicing generosity, and cultivating meditation.

If you find the cycle of reincarnation too painful and seek to transcend the Three Realms, then you must cultivate Vipassana (Insight).

Only through the wisdom of insight, continually contemplating the true nature of body and mind (impermanence, suffering, non-self), will you naturally release attachment to body and mind when the time comes.

You can verify this through self-realization and self-knowledge.

Examine whether corresponding afflictions arise when you encounter conditions.

Often, one might think they have attained enlightenment, but in reality, they are still caught in a particular realm.

Give yourself more time to observe your own body and mind.

This is the only path taught by the compassionate Buddha to end suffering.

May all practitioners be happy and free from suffering.

金句選讀(二) Selected Golden Quotes (II)

這邊摘錄了幾句筆者從高僧大德們聽來的

雖然當下聽是頗刺耳的，但後來就放棄掙扎了

分享給要滅苦的各位，或許會有些幫助

=========================分隔線==================================

不疑不悟，大疑大悟

有覺性很重要，什麼時候有覺性，什麼時候就有智慧

讀懂自己的身心

看見知者消滅知者

看見心消滅心

不是刻意的緊盯跟呵護知者

而是讓知者自然的生起，自然的滅去

不再執取知者

不要黏著在平靜中，那是邪定

脫離的時候會生氣要知道黏著了

問題通常不是緊盯就是迷失

不要瞧不起定

戒定慧缺一不可

持戒能讓心有力量安住，心有力量才能開發智慧

心沒有安住去修觀只會得到散亂

不是只有坐在那裏才能修行

不用挑時間地點修行

行住坐臥都可以

只是變換姿勢而已

這樣累積的長期下來也很可觀

內在的名色跟外在的名色都在示現法

但是盡量不要去觀外在的，因為容易出問題

只要還有人在修四念處，就還有人能證果

修行不是為了勝過別人，是為了戰勝自己

修行是為了能夠放下，不是為了得到

不用急於求成而導致放棄

==================================

Here are a few sentences the author heard from revered monks and masters. Although they may have sounded harsh at the time, eventually, the struggle was abandoned. Sharing them with all who seek to end suffering, as they may be of some help.

========================= Separator Line =========================

Without doubt or ignorance, there is great awakening and profound awakening.

Having awareness is crucial; whenever there is awareness, there is wisdom.

Understand your own body and mind.

Seeing the knower results in the knower's cessation. Seeing the mind results in the mind's cessation. It's not about intensely focusing on or nurturing the knower, but allowing the knower to arise naturally and cease naturally, no longer clinging to the knower.

Do not cling to tranquility; that is wrong concentration. When detachment arises, anger should be known to have clung.

Usually, the problem is either fixation or bewilderment.

Do not underestimate concentration. Morality, concentration, and wisdom are indispensable. Morality allows the mind to stay strong; only with a strong mind can wisdom be developed. Without a stable mind, practicing insight meditation only leads to distraction.

You don't have to sit in one place to practice. There's no need to pick a specific time or location for practice. Practice can be done while walking, standing, sitting, or lying down. It's just a change of posture, and accumulated over time, the results are considerable.

Internal and external phenomena are all manifestations of the Dharma, but it's best to avoid observing the external, as it can lead to problems.

As long as someone practices the Four Foundations of Mindfulness, someone can attain realization.

Practice is not about surpassing others; it's about overcoming oneself.

Practice is about letting go, not about gaining.

There's no need to rush for results and thereby give up.

May all beings find happiness and be free from suffering.

略說四大(A Brief Discussion on the Four Elements)

以下是筆者根據經典以及個人知識拼湊出來的，

若有高僧大德們認為有缺失部分

還請多多包涵

常常可以在電視或是電影上聽人說四大皆空

那到底什麼是四大 ???

四大指的是地、水、火、風

佛家講色身由四大組成，身體是地、水、火、風組成的

有些基本物理、化學知識的通常會對這個嗤之以鼻

認為這根本是迷信，怪力亂神之類的，身體明明就是由原子、分子組成的

這只能說明多數人其實是一知半解

根據經典記載

地指的是軟硬的特性

水指的是凝聚的特性

火指的是冷熱的特性

風指的是推動的特性

從上述的定義來看可以發現這裡的地、水、火、風跟一般認知的不一樣

一般認知的地、水、火、風不是單純的分子組成就是化學作用再不然就是熱交換

但佛教有的時候是取其特性，有的時候是取其整體概念(一般認知)

對地、水、火、風定義有了基本的認識後

就可以回過頭來看看這世間的一切

是不是都是由四大所組成的 ????

由這裡去延伸就可以發現

經典上寫的世界會為水、火、風所壞是怎麼回事了

那四大皆空又是怎麼回事??

明明就是在那邊看的到、摸得到怎麼會是空???

這邊就要說明空的定義

也就是無常、無我、因緣而生、因緣而滅

各位可以自行將日常生活中的遭遇去比對

四大是不是不斷的在變化 ??

是不是沒有一個能夠控制的了 ??

僅僅都只是暫時借用的 ??

如果認為空就是斷滅、虛無這是不正確的觀念(邪見)

畢竟有些人會認為既然終歸虛無那壞事做盡也無妨

因果是不空的要特別注意

願各位幸福無煩惱

====================================

The following is a compilation based on scriptures and personal knowledge. For any esteemed monks who may find missing parts, please kindly understand.

Often in television or movies, you might hear people talk about the emptiness of the Four Elements.

But what exactly are the Four Elements???

In Buddhism, the Four Elements refer to Earth, Water, Fire, and Wind.

According to Buddhist teachings, the physical body consists of these Four Elements: Earth, Water, Fire, and Wind.

Some with basic knowledge of physics and chemistry often scoff at this, considering it superstition or something akin to supernatural forces. After all, the body is clearly composed of atoms and molecules.

This merely illustrates that most people only have a superficial understanding.

According to scriptures:

Earth refers to the characteristic of hardness or solidity.

Water refers to the characteristic of cohesion or fluidity.

Fire refers to the characteristic of heat or coldness.

Wind refers to the characteristic of motion or pressure.

From these definitions, it becomes apparent that Earth, Water, Fire, and Wind in Buddhism differ from their conventional understandings. In conventional terms, they are either components of molecules or the result of thermal exchange. However, in Buddhism, sometimes their properties are taken into account, and other times their holistic concepts are considered.

After understanding the definitions of Earth, Water, Fire, and Wind,

we can then look back and examine whether everything in this world is composed of these Four Elements???

Expanding from here, we find in the scriptures that the world is subject to dissolution by Water, Fire, and Wind.

But what does it mean that the Four Elements are empty???

When they are clearly visible and tangible, how can they be empty???

Here, we need to explain the definition of emptiness.

Emptiness means impermanence, non-self, arising and ceasing due to conditions.

Everyone can compare their everyday experiences.

Are the Four Elements constantly changing???

Is there anything that can ultimately control them???

Are they merely temporarily borrowed???

If one thinks emptiness means annihilation or nothingness, this is an incorrect view (wrong view).

After all, some people might think that since everything ultimately leads to nothingness, there's no harm in doing bad things.

Remember, karma is not empty.

May all beings be happy and free from suffering.