Buddhism views the body as a temporary, illusory "object" composed of the four elements (earth, water, fire, and wind), inherently impermanent, suffering, without self, and impure. While impermanent, the body is also a tool for spiritual practice (a temporary means of cultivating the true). Therefore, Buddhism does not cling to the physical body, but advocates liberating oneself from attachment and craving for the physical body and moving towards a state of purity by "contemplating" the truth of the body (such as the contemplation of impurity and the contemplation of suffering and emptiness).The following are detailed dimensions of Buddhism's view of the body:
1. The true characteristics of the Body: Impermanence and Temporary Composition
Temporary Composition of the Four Elements: The body is temporarily formed by the aggregation of four elements: earth (hardness: bones and flesh), water (moisture: blood), fire (warmth: body temperature), and wind (flow: breath).
The cycle of formation, existence, decay, and emptiness: The body follows the natural laws of birth, aging, sickness, and death; its essence is impermanent and constantly changing, and it cannot exist permanently.
Illusory and unreal: The body is merely a combination of the five aggregates (form, feeling, perception, mental formations, and consciousness), and there is no real and unchanging "self" that exists.
2. The view of physical practice: using the illusory to cultivate the true. Tool, not end: Although the body is illusory, it is a tool for spiritual practice, listening to the Dharma, and doing good deeds.
Contemplation of Impurity: In order to counteract greed, Buddhism advocates observing the internal organs of the body (such as defilement) and the changes after death (swelling, decay, etc.), recognizing that the body is not worth clinging to.
Non-attachment and Non-abuse: Master Sheng Yen mentioned that the correct attitude is to treat the body kindly, using it for spiritual practice, but without excessive "packaging," "craving," or "indulging in pleasure."
3. The Relationship Between Body and Mind
The Root of Suffering: The body is the source of suffering (birth, old age, sickness, and death). When you are sick, you suffer terribly; when you die, you are terrified.
Arising from causes and conditions: The health of the body and the length of life are related to causes and conditions and karma.
Balance of Mind and Body: Buddhism also emphasizes the harmony of mind and body, achieving peace and well-being through meditation and breath control.
In summary, Buddhism views the body as a borrowed tool, and one should use this life to "use a false physical body to cultivate the true path". After the body ages, it should be regarded as discarded clothing, and there is no need to be overly afraid of death.
The original text is as follows:
佛教視身體為「四大假合」的虛幻暫存的''物體''（地水火風），本質是「無常」、「苦」、「無我」、「不淨」的。身體雖是無常的，但也是修行得道的工具（假由借體修真）。因此，佛教不執著肉體，提倡透過「觀」身體的真相（如[不淨觀]、[苦空觀]）來解脫對肉身的貪愛與執著，邁向清淨境界。
以下為佛教看待身體的詳細維度：
1. 身體的本質：無常與假合
四大假合： 身體由地（堅硬：骨肉）、水（濕潤：血液）、火（溫暖：體溫）、風（流動：呼吸）四種元素暫時聚合而成。
成住壞空： 身體依循生、老、病、死的自然規律，本質是無常的、不斷變化的，無法恆久存在。
虛幻不實： 身體只是五蘊（色、受、想、行、識）的結合，沒有一個真實不變的「我」存在。
2. 身體的修行觀：藉假修真
工具而非目的： 身體雖然虛幻，但它是修行、聽聞佛法、行善積德的工具。
不淨觀： 為了對治貪欲，佛教提倡觀察身體內部（如垢穢）以及死亡後的變化（膨脹、腐爛等），認清身體不值得執著。
不執著、不虐待： 聖嚴法師曾提到，正確的態度是善待身體，藉此修行，但不過度「包裝」、「貪愛」或「貪圖享樂」。
3. 身體與精神的關係
苦的根本： 身體是痛苦的來源（生老病死）。生病時痛苦不堪，死亡時恐懼。
因緣所生： 身體的健康程度、壽命長短與因緣、業力有關。
身心平衡： 佛教也重視身心的調和，透過禪修、調息，達到身心安樂。
總結來說，佛教認為身體是一個借用的工具，應利用此生「藉假修真」，在身體老朽後，將其視為淘汰的衣裳（往生），不必對死亡過於驚恐。
