How did the world evolve into a world? (From the perspective of Buddhism) Please ask the Great God to explain.

The whole universe is like a dream, an illusion of our delusional heart. To understand this, we must understand some basic theories of Buddhism, such as the problem that color is empty, which is the essence of material phenomena. Color refers to matter. The truth of all matter is not what our eyes can see, and the microscope can't reach the truth of the fundamental matter, just an empty illusion. In fact, it is well understood that matter can be divided into so-called molecules, atoms, protons and electrons. . . Let's separate what it is, so that everything we see is not the original face, for example, everything in the dream seems real, but it is not!

Experience the ethereal spirit of Buddhism

Let's start with some basic ideas of Buddhism and see if we can find some places compatible with modern science. In fact, people in China still have some contact with Buddhist thought. In the Heart Sutra, everyone has heard the phrase "color is emptiness, and emptiness is color", but I'm afraid not many people can make it clear in the Buddhist scriptures.

This is not strange, nor profound, it is the same as theoretical physics now. This may be the first similarity between Buddhism and modern science, but put them together, you will find it easier to understand than reading Buddhist scriptures or quantum theory alone.

Buddhism believes that the world we feel is actually an illusory illusion, not a real existence. The Diamond Sutra says: "Everything is like a dream bubble, such as dew, such as electricity, so look at it this way." He also said that "there is no me, no human beings, no sentient beings and no immortality." So what does the "illusion" in Buddhist scriptures mean? We can't describe this emptiness and illusion in words, but everyone can actually experience this feeling of emptiness and illusion. Real experience needs long-term cultivation, but we can play a little trick to let everyone experience the true meaning of illusion for a while.

In order to better understand what emptiness is and what illusion is, now let's do a thinking experiment together (before doing this experiment, it's best to make sure there is no interference from others):

Suppose that in a certain year in the future, science and technology are advanced enough, quantum computers are successfully developed, and the physiological mechanism of the human brain has made a major breakthrough. On this basis, an online game company developed an online game product. The principle of this product is to wirelessly connect all the signals of human sensory nerves (vision, hearing, taste and touch) with the online game platform running on the company server through a microchip in contact with the brain. Because the processor and memory of quantum computer are extremely powerful, and the software based on interactive fractal function is also carefully designed, there is almost no difference between virtual world and real world, and the feeling of touching objects in virtual world is the same as that in real world. So, now imagine yourself in such a game! Everything you see, hear, touch and feel now is virtual. ......

Can you feel a little emptiness and illusion if you keep this imagination for five to ten minutes? If you can feel even a little bit of this feeling, then congratulations! At that glance, you have caught a glimpse of the true meaning of Buddhism. This feeling is unique to you and you can't describe it to others in words. The logical system of language will fail here, so there is a saying in Buddhism called "drinking water from the source, knowing yourself when you are warm and cold."

Of course, don't misunderstand that Buddhist scriptures once said that we were in an online game. This is just a metaphor, but the illusion mentioned in the Buddhist scriptures is the same as the illusion you experienced in the experiment. Some people may feel deja vu about this thought experiment. Yes, there is a similar scene in the movie "The Matrix". The contemporary American philosopher Hillary Clinton? Putnam also quoted a thought experiment named "brain in a jar" in the book Reason, Truth and History, and told a similar scene. But to say that the origin of this idea still goes back to Sakyamuni 2500 years ago.

Buddhism believes that each of us is like being in a three-dimensional movie, and everything, including our bodies, is illusory. When we watch a plane movie, the movie pictures are actually projected frame by frame, and the characters in the movie are just tricks of light and shadow. In three-dimensional space, we don't take the pictures in two-dimensional movies as real. Similarly, if we are in a three-dimensional movie, as described in the thought experiment just now, are we sure to make the same judgment? I believe no one dares to make such a judgment with confidence. Hawking joked in a public speech entitled "The Novel World of Membrane" published at Beijing International Convention Center in 2002: "Maybe we are just a connected giant computer simulation system. We send out the start signal, swing an imaginary foot and kick it on an imaginary stone, and the computer sends back a signal indicating pain! We are not necessarily the characters manipulated by aliens in computer games! "

Yes, we can't judge whether we are in a virtual world, but we can use the principles of Buddhism to judge that Hawking's alien control theory, the thought experiment of online games, the scene of the matrix and the experiment of "brain in a jar" are all impossible, and the specific proof will be mentioned later.

If everyone has a little vague feeling, it can better help us understand the theory of Buddhism. Perhaps many people will think that this theory seems too incredible and too sci-fi! But that's what the Buddhist scriptures say. In fact, regardless of Buddhist scriptures, physicists' cosmology is as outrageous and sci-fi as ordinary people, such as the popular "multiple cosmology". According to this theory, the real universe is a high-dimensional universe (ten-dimensional according to superstring theory), and the four-dimensional universe with space and time at present is only one of several low-dimensional universes. The real world we see is actually the projection of the wave function of the whole high-dimensional universe. Just as poor two-dimensional plane people can't imagine three-dimensional space, we can't imagine what a higher-dimensional space looks like. What needs to be explained here is that we can't imagine it, and physicists can't imagine it, because the so-called high-dimensional space is only the result of mathematical deduction, and it can't be conceived by anyone in the brain.

Since they are the same science fiction, science and Buddhism can shake hands, and instead of pot calling the kettle black, they can sit down and discuss specific issues.

Comparison between Relativity and Buddhism

A successful scientific theory is not only a success in mathematical form, but also a theory that can be correctly understood and accepted by people. If this basic contradiction of relativity cannot be reasonably explained, the criticism of relativity will be endless. However, since the birth of the theory of relativity, experts and scholars, whether defending or opposing the theory of relativity, have not fundamentally sought to solve the basic contradiction between the two principles of relativity, but have only made superficial explanations of various paradoxes, which cannot fundamentally solve the existing problems. So from the perspective of Buddhism, is it possible for us to find a way to solve the basic contradiction of relativity? Let's analyze this in detail below.

The idea of separation can be detected when we are quiet, but the idea is composed of more subtle separation, and the subtle separation is also composed of more subtle birth and death. This kind of birth and death is undetectable under normal circumstances. According to the Buddhist scriptures, a flick of the finger contains twenty moments, one moment contains twenty thoughts, one thought contains ninety moments, and one moment contains 900 birth and death. The Hua Yan Jing records the dialogue between the Buddha and Maitreya: "The Buddha told Maitreya that he had several thoughts in his heart. Maitreya spoke, raised his hand and flicked his fingers, totaling 3.2 billion thoughts, all of which were tangible and all shapes were known. (knowledge) is extremely subtle and impossible to hold, and the power and power of Buddha can make him aware. This knowledge is not ignorance. " In this dialogue, Maitreya Bodhisattva said that there are 320 trillion subtle thoughts at the fingertips. The concept of numbers involved in Buddhist scriptures is actually very convenient to say, and it is nothing more than expressing the subtlety of birth and death. In order to help understand, we can divide the separated mind into three levels: the coarsest level is the sense of separation, followed by the sense of separation, and the subtlest level is called the sense of separation, which is the birth and death in Buddhism. We put these three levels respectively corresponding to the hour hand, minute hand and second hand of the clock. If our separation center is at the level of the hour hand, we can only perceive the movement of the hour hand. If our separation center is at the level of the minute hand, we can feel the movement of the hour hand and the minute hand, but we can't feel the movement of the second hand. If the separation center is at the level of the second hand, then we can detect the movements of the hour hand, minute hand and second hand. Accordingly, according to Buddhism, we ordinary people are at the level of separating consciousness, that is, at the level of the hour hand, and we cannot perceive the more subtle separation of consciousness and knowledge. So how can ordinary people perceive the slightest birth and death? According to the Buddhist scriptures, it is only possible to practice at least eight bodhisattvas. Because of this subtle distinction, the phenomenon world is produced. We regard the phenomenal world as the real world because we can't tell the smallest difference, so we can't see the life and death of the phenomenal world. Their respective knowledge is born and died at an extremely fast speed. Let's look at light quantum again. Light is emitted one by one, and there is a gap between two photons. If you use the Buddhist view of life and death, isn't this also a view of life and death? When a photon is born, the interval means death, yes! This is what Buddhism and science have in common! The so-called light, according to the Buddhist point of view, is actually the illusion that each of us knows birth and death separately, and the speed of light propagation is exactly the same as that of knowing birth and death separately!

We can also analyze the phenomenon of slow time in meditation from a scientific point of view.

Taoist view of world formation

Laozi's Tao Te Ching directly describes and explains the ultimate truth "Tao". Lao Tzu said in the fourteenth chapter of Tao Te Ching: "If you don't see your name, you will say that you are a foreigner;" If you hear it, you will say hope; I don't know, just say micro. " . These three are not to blame, so they are confused. It's not ugly above, and it's not ugly below. The rope is indescribable and belongs to nothing. It means no shape, no image, no meaning. I saw it without its head, and then it disappeared. Only by keeping the road of the past can we resist the present. Knowing the ancient times means knowing oneself. "

In this chapter, Lao Tzu first clarified that "Tao" cannot be perceived through human sensory system. The so-called "turning a blind eye to it", "turning a deaf ear to it" and "invincible" means that "Tao" can neither be seen nor heard, nor can it be touched. Laozi further explained that "I am not embarrassed in the world, but I am not ignorant in the world." The rope is indescribable and belongs to nothing. The literal translation of this sentence is: "The top is not bright, the bottom is not dark, headless, endless but indescribable, and all movements return to an invisible state. "Lao Tzu has already said that Tao is intangible, so why are there such visual terms as light and dark here? From our analysis, we can know that Laozi didn't use light and shade to describe Tao, but emphasized that Tao is neither clear nor dark, that is to say, Tao is indistinguishable, naturally headless and tailless, and can't be named by any language. But since I want to write it down in words, I still try to describe it in appropriate language: "It means nothing, nothing, nothing." In other words, "Tao" is invisible, but "Tao" can show the shape of everything. So how did Tao come into being? Laozi called it "drifting away". In chapter 2 1 of Tao Te Ching, he elaborated the principle of drifting away in more detail. Laozi said: "Tao is a thing, but it is drifting away." It's embarrassing, and elephants. Hey, there's something in it. "The so-called trance, literal translation is flashing, or flickering. Isn't this what Buddhists call life and death? That's right. Lao Tzu has made it very clear that the root of our phenomenal world lies in life and death! " Tao is a thing, but it is only vague ",that is to say, the principle of" Tao "giving birth to everything is only life and death. And "I am dumbfounded and have images; Hey, there's something in it. "That is to say, between birth and death, there is a fascinating nature.

At this point, we can clearly see that the principle of world generation expounded by Buddhism and Taoism is basically the same, but when we describe the same principle in our own language, the superficial meaning of the language will make it difficult for future generations to understand, resulting in deviation. Moreover, "Tao can be Tao, but not surprising", and the description of "Tao" is not limited by language, so it is difficult for future generations to understand its true meaning. By comparison, it can be roughly confirmed that the "Tao" mentioned by Laozi and the truth as self mentioned by Buddhists should be a concept. Nowadays, with the help of modern scientific theory, we can undoubtedly understand the profound thoughts of ancient oriental philosophy more deeply. At the same time, this comparison fully embodies the principle of unity of opposites and complementarity in dialectics. That is, the seemingly contradictory oriental philosophy and modern scientific theory are actually unified in the final interpretation. Through modern scientific theory, we can better understand the ancient oriental Buddhism and Taoism. On the contrary, through the theory of Buddhism and Taoism, we can better understand some principles of modern science, such as the principle of invariance of light speed and the principle of relativity. This is the harvest brought to us by the comparison between ancient wisdom and modern scientific achievements.

Looking at the theory of relativity through the fusion of eastern wisdom, we have some insights and gains. I don't know if Einstein himself has studied Buddhism or oriental philosophy, but he has a high opinion of Buddhism. In "Albert Einstein: The Human Side" published by Princeton University Press 1954, he recorded Einstein's words:

"The future religion will be a universal religion. It will be a religion beyond personification, away from all dogma and theology. This kind of religion, including both nature and spirit, as a meaningful unity, must be based on the religious concept generated by the practice and experience of things, whether spiritual or natural. Buddhism conforms to this feature. "

Einstein's evaluation may only be based on intuition, but his intuition undoubtedly reflects Einstein's insight into truth. Perhaps this is one of the reasons why Einstein became a genius.

Buddhism solves quantum fog

Buddhists believe that the distinction between continuous birth and death has lost our true colors. Our true nature, called truth or dharma body in Buddhism, has unlimited potential. In modern scientific terms, it has infinite energy and infinite dimensions. Because of ignorance and delusion, there is a sense of separation. The initial sense of separation is like a seed, which is called Aryan knowledge in Buddhism, and Sanskrit means all-inclusive seed. Therefore, vision, hearing, taste, smell, touch, consciousness and ignorance are produced. The perceptual system makes us have the illusion of four-dimensional space-time, and the obsession with the illusion makes the consciousness have a real feeling, which is written into eschatological knowledge and eschatological knowledge is written into Aya knowledge. So the truth of infinite potential is bound by the illusion of self-generation.

The so-called light is just an illusion produced by the constant birth and death of the mind, while entities such as particles and matter are only obsessed with the corresponding appearance in the heart. For any physical phenomenon, we can investigate the laws behind the phenomenon, but all the laws are based on the illusion of constant birth and death, and there is no world of pure laws and ideas as Plato imagined. We often think that the world runs so regularly that there must be an unchanging law that can explain all phenomena. However, this beautiful wish is based on the objective real world. We scientists subconsciously believe that the phenomenon world has an essence, and the purpose of scientists is to find this essence. This essence is put on a gorgeous coat, called the grand unified theory. If the world is really objective and realistic, it will not change because of our observation. Then, such a grand unified theory will be discovered. However, the sharp contradiction between delayed selection experiment and Spector experiment, as well as relativity and quantum theory, has clearly told us that scientists' ideas are wrong. If we can change our thinking and look at the problem from another angle, relativity and quantum theory can actually be unified in a new system. We often say that we should adjust our measures. From the perspective of Buddhism, the essence of the phenomenal world is empty, so there is no body, so we can't use the gorgeous coat of the unified theory for the time being. It's not a pity to lose this gorgeous coat. We will soon find a coat decorated with dazzling pearls.

Let's put aside our beloved objective reality and see if Buddhism can unify these two seemingly sharp conflicts. If not, it is not too late for us to pick them up again.

We believe that the macro world is objective and realistic, because it looks stable and orderly, and we can calculate verifiable results according to experience and laws. In the Olympic archery competition, athletes shoot an arrow at the target, and the arrow will draw a beautiful arc towards the bull's-eye. If the athletes are good enough, they may hit the Ninth Ring Road or ten ring. If he doesn't play well, he may play a ring or a zero ring at most. However, if this arrow follows the quantum law, the result will be terrible: once the arrow is launched, we can't find its trace immediately. If the stands are round, any audience in the stands may be shot by an arrow. We don't know which audience will be so lucky to get this arrow. We only know that the audience in some positions will have a greater chance of winning the prize.

The same world, just because the macro and micro observation angles are different, why is the difference so huge?

As we said before, ordinary people are at the level of separation of consciousness, and the phenomenon world is based on the subtle separation knowledge of our ontology. We can't perceive that kind of subtle birth and death, so the macro phenomenon we perceive is continuous. Just like watching TV, the TV image is actually a light spot where electrons keep hitting the screen, but our individual senses can't distinguish it, so we produce a continuous moving image in our consciousness.

When we explore the subatomic particle world, we often still have the inherent thinking of macroscopic phenomena, and think that the microscopic subatomic world should also be continuous. Especially when we see the trajectory of particles in the cloud chamber or small bright spots on the photosensitive screen, this view goes deeper. However, from the perspective of Buddhism, the concept of particles is illegal, and it is a misuse of the concept from macro-awareness level to awareness or awareness level. On the macro level, the concept of particles includes such properties as rigidity and continuity. It is no problem to use this property on the level of consciousness, but the subatomic world is a phenomenon at the level of reading and understanding respectively, so it is totally inappropriate to use the concept of particles. It is people's guess to use any concept based on consciousness in subatomic field, so what concept should be used?

Subconsciously, we think that macroscopic objects are certain, so naturally we think that the particles produced by the instrument are certain. But in fact, any macro phenomenon, such as instruments, equipment, human body, particles, space, time, universe and so on, is an illusion that functions or laws "project" into our true self. The so-called function or law is an accompanying phenomenon, and projection is just a convenient way to say it. Just like we look in the mirror, the image in the mirror and the mirror are bound to accompany each other, and the truth is more like the role of light, because with light, the existence of the image in the mirror is possible. Therefore, when we use the concept of different levels of consciousness to describe the field of separate reading or separate cognition, it is equivalent to using the projected results to describe the situation that has not yet happened, and naturally there is a logical contradiction. What is the situation without projection? This is the state of our noumenon. Our ontological truth is a realm that no language can describe, that is to say, it is definitely wrong to describe the realm of truth with our macroscopic logical language. Our language can't even describe the deeper separation and identity. Mathematical language is based on the description of phenomena. Although it can describe the general situation of reading and cognition alone, it can do nothing about the absolutely empty ontology. Therefore, Buddhist scriptures often use words such as "neither birth nor extinction", "neither impurity nor purity" and "neither increase nor decrease" to describe the truth as a realm, and its purpose is to let people go out of the box of logical thinking and see through the essence of phenomena. The "seeing through" mentioned here is called "enlightenment" in Buddhist terminology. Only through personal practice can we finally understand what the state of truth is through "rational enlightenment" and "consciousness"

If we understand the above principles of Buddhism, we won't be so surprised at delaying the selection experiment. Inserting half a lens directly determines the "projection" mode of the function, and the result is self-evident. As for how many light years the light has traveled, or which route it came from, it is our guess. Maybe you will wonder, isn't light hundreds of millions of light years away? I have to say, that's just your imagination. The so-called light is just an illusion. Time is also an illusion. Hundreds of millions of light-years of space is still an illusion. Of course, you might say, hasn't the human Mars probe landed on Mars and even retrieved samples? Is it also an illusion?

This may be difficult to understand in a short time. No matter what detection means we use, as long as we detect, or as long as we see, hear and perceive the phenomenon, we will certainly get the corresponding results. If the technology is advanced enough, flying out of the solar system is not impossible. But think about it, all matter, including our bodies, is the "projection" of function in our true self. Even if our bodies go to the edge of the universe (if any), what we see is only a phenomenon after all, and we are only pursuing a vague dream after all. This pursuit will only get farther and farther away from our sincerity.

This is the difference between Buddhism and science, the phenomenon pursued by science and the essence of Buddhist insight. After a big circle around the phenomenon, science is finally only one layer away from Buddhism. Brave scholars will not hesitate to pierce it and return to the broad and profound embrace of Buddhism, while timid scholars will still stop, so they will continue the game of scratching the cat's tail.

Using Buddhist theory, some fog in quantum theory can be easily cleared away. Let's look at Heisenberg's uncertainty principle. When we want to measure, we actually need to complete the "projection" of a function in the real ontology. How to project directly determines what kind of results we will get. When we get the position information in some way, it means that the function has projected a phenomenon, and there is no other phenomenon. The so-called momentum is just people's speculation about imaginary particles in their minds, which does not exist at all, so we can't have knowledge about momentum. Similarly, if we project by measuring momentum, we will get all the information about momentum, but that's all, because the projection has been completed, and the information about position is just a guess in our minds. Once the projection is completed, everything is certain. This is determined by the nature of the phenomenon world, not because our measuring methods are not advanced enough.

We went back to the darkroom to find the metaphor of flies. From the Buddhist point of view, the so-called flies that have been flying in the room have never existed at all. When we have neither a camera nor a video camera to observe, we get nothing. When we observe with an observation method, we gain some knowledge, but this knowledge is only obtained because of the observation behavior. For example, it is possible that when we take pictures, due to some principle, we project the image of a fly on the lens, which makes us mistakenly think that there is an objective fly flying in the room, but in fact there is no such fly at all. So in the subatomic field, it only depends on which observation method we choose to get a wave image or a particle image.

Zhi Nuo, an ancient Greek mathematician, once put forward a paradox of "the arrow does not move". This means that the arrow flying in the air seems to move continuously, but if we freeze the picture at any time, we will get a still picture. So countless static arrows are still static together. Where is the moving arrow? According to modern scientific theory, space and time have the smallest units, namely Planck space and time. So Zhi Nuo's statement is valid. Based on Newton's classical theory of motion, Zeno's paradox cannot be solved. Because in Newton's place, motion is absolute and continuous. If you move, you can't be quiet. If you are still, you can't move. This is an unsolvable logical contradiction. Therefore, from Zeno's paradox, we can also see the limitations of Newton's classical mechanics of motion in some essential problems.

Let's reflect on the root of the contradiction between relativity and quantum theory.

There is no doubt that both relativity and quantum theory can successfully describe some phenomena in their respective fields, and we can understand that they both have their own applicable scopes. It is easy for us to find that both theories are inseparable from a constant, that is, the speed of light. In fact, the concept of light speed can connect two theories in series, and the basic premise of both theories is based on the concept of light. We need to carefully examine the basis of these two theories.

The basic principle of relativity is that the speed of light is constant for every observer.

The postulate of quantum theory is that light propagates discontinuously one by one.

We can easily see the difference between these two theories from the perspective of Buddhism. The hypothesis of relativity-the constant speed of light-describes the phenomenon of our independent consciousness. However, the postulate of quantum theory-discontinuous generation of light actually describes the phenomenon at the level of individual reading or individual knowledge. So now it is clear that both of them are correct theories, but the premise is different and the scope of application is different. Different perspectives will naturally lead to contradictions. Just like the paradox of "the arrow doesn't move", from the archer's point of view, the arrow is moving. Standing in the frame of reference that moves with the arrow, the arrow is stationary. Motion and stillness are incompatible contradictions in Newton's classical system, but they are solved in relativity. Similarly, the contradiction between relativity and quantum theory has been solved in Buddhism. In the eyes of Buddhists, as long as we look at problems from different angles, the world will take on different faces. The two are not contradictory. Relativity and quantum theory can finally turn enemies into friends and live in peace!

If the phenomenal world is just an illusion, then this illusion world is probably a holographic world described by information. We know that digital information can be used to build a virtual world, and VR technology just uses digital information to build a simulated virtual world. If our phenomenal world is also a virtual illusion and holographic world, how does information do this? In order to better understand what the world is like, it is necessary for us to analyze the concept of information in detail.