科学而伟大的东方传统文化 7：东西方文化研究物质的深度

The scientific and great traditional Oriental culture 7: On the Study of Matter: The Depth of Matter Research in Eastern and Western Cultures

在物质方面的研究中，西方文化主要从细胞、分子、原子这种物质的形态学特征来研究，这是占主流的研究。我们在学校主要接触的是这方面的知识。

In the study of matter, Western culture has primarily focused on the morphological characteristics of physical entities—cells, molecules, atoms—which has formed the mainstream of material research. What we learn in school mostly belongs to this domain.

从细胞、分子、原子、质子、中子这样一路研究下去，这种研究是通过物质的光学特征研究，通过眼睛这个光学仪器研究。当通过这种方式研究时，事实上我们已经默认了物质的尽头是光，已经默认了这一点，这就是我们这种习以为常的认知给我们带来的一种障碍。

This mode of inquiry proceeds along the path of analyzing cells, molecules, atoms, protons, and neutrons, relying on the optical properties of matter, essentially conducted through the instrument of the human eye. When we study matter in this way, we are already presupposing that the ultimate boundary of matter is light. This assumption, though subtle and deeply ingrained, becomes a cognitive obstacle we seldom question.

其实，在西方文化的研究中，常常加入了很多默认的前提。比如：科学家对自身的状态研究时，科学家认为当前这个状态就是人类唯一的状态，科学家自己很自信的，因为从小到大都非常聪明，所有人都认为那个人太聪明了，他就认为我们当前这种状态是最好的，智商高，所以他只从这种状态去研究。

In fact, Western scientific research often operates on the basis of many implicit assumptions. For instance, when scientists study the human condition, they tend to assume that the current state of human consciousness is the only possible one. Scientists are often self-assured—perhaps because they have always been regarded as highly intelligent since childhood—and thus conclude that the current state of human cognition is not only normal but optimal, and that intelligence itself validates this belief.

但其实当前这种状态是人类的一个低级的状态，并不是高级状态。而科学家在进行研究的时候，他默认了一个前提，就是我们当前这个状态是唯一的状态。人类又是高等动物，我们是高等的，我们这个状态是唯一的，这是西方文化对我们自身的认识。

Yet in truth, this current state is a lower state of human existence—not a higher one. When conducting research, the scientist unconsciously assumes a premise: that this present state is the only state; that humans, as advanced beings, represent the pinnacle of cognitive evolution. This forms the foundation of Western culture’s understanding of the self.

对外界事物的认识，他认为我们观察到的特征，就是事物所有的特征。于是他很自信地从树上摘下一片树叶，认为可以从这个树叶，找到这个世界的本质和源头。但事实上，这是多么大的错误。因为，你怎么知道这个树叶能代表这个世界上所有的物质？你连地球上的所有物质都不知道，你更不知道银河系外还有多少物质，这个宇宙究竟有多大，你怎么敢肯定这个树叶能代表所有的物质？

As for the external world, Western scientists tend to believe that what we can observe represents the entirety of what exists. With great confidence, one might pick a leaf from a tree and assume that by studying this leaf, the essence and origin of the entire world can be discovered. But this is a grave mistake.

How can one assume that this single leaf represents all matter in the universe? We don’t even understand the full range of matter on Earth, let alone that which lies beyond the Milky Way. How then can we be certain that this leaf is representative of all material existence?

通过这个树叶的形态学特征，细胞、分子、原子去找这个世界的本质，你又怎么能默认这些特征就是这个树叶的所有特征？所以，西方文化有很多默认的前提，这些前提决定了它前进的道路非常艰难。

And even if we study this leaf via its morphological features—its cells, molecules, atoms—how can we assume that these characteristics exhaust all its qualities? Western science is laden with such hidden assumptions, which make its path forward exceedingly difficult.

就算现在不再有暗物质，即便所有的微观物质都能看到，而且都能够认识得到，最多能到哪种程度？最多还是光。因为你是通过眼睛研究的，所以他的科研的尽头就是光，只能达到这种层次。

Even if we assume that dark matter no longer exists, and that all microscopic material phenomena are fully visible and knowable, to what level could we ultimately reach? At most, we would still only reach light—because we study through the eye. The ultimate limit of this optical approach is light—no further.

东方传统文化其中一派也从物质的角度研究，比如：道家也从物质角度研究，但它没有从物质的形态学特征研究，它从物质的功能研究。因为物质的功能与物质自身的层次是严格的一一对应的。

In contrast, a branch of Eastern traditional culture—such as Taoism—also investigates matter, but not through morphology. Rather, it studies function. This is because the function of a material object corresponds strictly to its ontological level.

比如，把一个弯弯曲曲的管道装满水密封起来，在管道这头施加个压力，这个压力就会传导到另一头，因为液体具有这种压力的传导性。如果有一天水冻成了固体，在这边施加的压力就传不过去了，这是因为它的状态与它自身的功能严格的一一对应。

For example, if we seal water within a curved pipe and apply pressure at one end, the pressure will transmit to the other end due to water's ability to conduct pressure. But if the water is frozen solid, the pressure will no longer pass through. This strict one-to-one correspondence between state and function becomes the key.

东方传统文化就应用这个原理去认识微观物质，于是它开始研究物质的功能。具体研究哪些物质的功能？理论上，所有的物质功能都可以进行研究，但是科学研究要讲究可操作性，要降低实证难度。就像我们现在去验证爱因斯坦的相对论，我们要设置一些实验的方法，这些实验方法应该是我们能够掌握才可以。如果你的研究方法，谁也掌握不了，只有你一个人能掌握，那就没意义了。所以要设置一些大家都能掌握的方法，都能够去验证。

Eastern traditional culture applies this principle to the study of microscopic matter. It studies material functions—specifically, those that are most operationally feasible, to make the path of verification easier. Just as when we test Einstein’s theory of relativity, we must devise testable methods—approaches that are within our grasp. If a research method is accessible to only one individual and not reproducible, it has little scientific value.

为了降低科研实证的难度，东方传统文化从人的身体研究。因为人对自己的身体最熟悉，对它的功能最熟悉，通过人的身体的功能，我们就可以去掌握微观物质。

In order to reduce the difficulty of empirical verification, Eastern traditions began with the human body—because we are most familiar with our own bodies and their functions. Through the functions of the human body, we can begin to understand micro-level matter.

我们一定要明白一点，古人哪怕他吃不饱穿不暖，但他一定会思考这个世界从哪里来的？这个宇宙深处是什么？他一定也会去思考这些问题的。几千年来，聪明的人非常非常多，都会去思考这些问题的。

如果你是古人，这个问题也是你必须面对解决的，因为你健康的根源就在这里，就在这种研究中。这个问题没突破时，就不能自主健康，你的健康就不能从根本上解决，完全不可能，所以你必须研究这个东西。

We must recognize: even if the ancients lived in poverty, lacking food or clothing, they still contemplated the origin of the universe. Questions like “Where does the world come from?” and “What lies in the depths of the cosmos?” were essential to life, because health depends on them. Without understanding these foundational issues, true well-being is impossible. Therefore, ancient thinkers had no choice but to investigate these questions.

古人非常聪明，他通过物质的功能研究，他没有通过细胞、分子、原子、质子研究。你可能认为那时候没有显微镜，不能那样研究，其实他们有比显微镜更厉害的东西，（你没有证到时）有的东西暂时不说，比你这个肉眼更厉害的东西，你会明白的。但他们没有从那个角度研究，因为那条路曲曲折折，非常艰难，而且不究竟。他们通过人体的功能研究。如果你是古人，你从这个人体的哪个功能去研究微观物质？

如果我们站在古人角度去思考的话，你会赞叹古人是多么的伟大，在那种条件极其有限的时代，他们就展开了这样艰苦卓绝的科学研究。

他就用了我们身体的一些功能去进行研究，比如：呼吸的功能和身体的觉受。在被蚊虫叮咬后你感觉痒和疼，痒和疼就是功能。于是，古人通过这个功能去寻找微观物质。

And they were extraordinarily intelligent. They didn’t study via cells, molecules, atoms, or protons. You might say: they lacked microscopes. But in fact, they had something even more powerful—though we won’t elaborate here, until one has verified it oneself. They possessed tools beyond the physical eye. They simply chose not to study from that morphological angle, knowing that path is convoluted and ultimately non-liberating.

Instead, they investigated human functions. If you were an ancient person, from which human function would you begin your study of microscopic matter?

Once you stand in the shoes of the ancients, you’ll marvel at their greatness. Under such limited conditions, they initiated a profound scientific exploration. They used bodily functions—such as breathing and bodily sensation. The feelings of itching and pain after a mosquito bite are functions. Ancient people used such experiences to investigate the nature of micro-material phenomena.

呼吸也是人体的功能，呼吸是呼吸系统的功能，是肺的功能，我们的肺也是由微观物质生成的，就可以通过呼吸去找微观物质。于是，它把呼吸从粗的呼吸，调整到细的呼吸，调整到胎息，就这样一步一步深入，在这个状态下，他就证入了微观物质，找到了一个一个层次的微观物质。

你现在拧一下自己手，对于我们来说，只感觉到痛，但对古人来说，这是多么好的一个研究对象，可以通过它去找微观物质，这就是古人高明的地方。通过这些方法，一步一步找到微观物质。最终他会证入哪种状态？也是光，光的层次。他只是给光这个层次起了个名字，叫出阳神，只是起了这样一个名字，因为他研究生命，要解决生命科学的问题。（出阳神）其实就是掌握了光的层次。这是东方文化从物质入手，证入光的层次。

Breathing, too, is a function—part of the respiratory system, itself composed of micro-materials. So, through refining breath—from coarse breathing to subtle breath, and eventually to embryonic breathing—they went deeper step by step, ultimately verifying the presence of subtle micro-material layers.

If you pinch your hand, you may simply feel pain. But for the ancients, that sensation was a precious research subject, a gateway to subtle material realities. This is where their brilliance lay: by using such functional methods, they gradually discovered layers of microscopic matter.

西方文化理论上可以研究到光的层次，但西方文化现在还没达到这个地方，现在停留在半途中，没法研究了，因为很多物质看不到，于是它起了个名字，叫暗物质。去推测，暗物质占的比例很大，但它还没法掌握。所以，西方文化在这个地方的研究是半途而废的，还没法掌握光。

In theory, Western science can also reach the realm of light. But in practice, it hasn’t. It has become stuck midway. Much of the matter it seeks cannot be seen. And so, it invented a term: dark matter—a placeholder for the unknown. It is speculated that dark matter comprises a significant portion of the universe, yet remains ungraspable.

Thus, Western science has abandoned the path at this point—it has not reached light.

东方文化已经掌握光了。到这地方后，古人又发现，这个地方也不是这个世界的本质。因为达到这个世界的本质应该是能够自主的，能够即一切相的，但这个地方（掌握了光）很显然还会退失。古人发现这个地方并不是宇宙的源头，并不是这个世界的本质，于是他继续寻找。但物质的角度已经没法再找了，于是就转向从思维的角度研究，从思维方面研究。于是从这个地方开始转回来，转向从思维的方面进行研究。

Eastern traditions, however, have already reached light. But the ancients discovered something more: even light is not the essence of the universe. Why? Because the ultimate source must be something autonomous, something that can manifest all forms spontaneously. Yet the realm of light is not stable—it can recede. This showed the ancients that light is not the true origin, nor the fundamental essence of the world.

Therefore, they continued their search. But from the material dimension, no further discovery could be made. Thus, they turned to the domain of thought—to the study of consciousness itself. From here, the path turned inward—toward mind.