感謝 Gratitude

南禪朋友好！

感謝 

         寫完系列後特別來感謝一位美國讀者，

我一直覺得雖然線上有美國讀者，量不大，（有人抗議喔，哈！）

我自己也認為應該沒有人看得懂有關於佛法空，

而且我們的翻譯也還好而已！ 

前年，一段時間不想翻譯，想說應該夠了，大約才5-6篇沒翻而已，

然後，就看到美國讀者出來罵我， 他要donate讓我翻譯， 還說他是長期讀者看不下去我到底在幹什麼！ 

有一點把我罵醒，重新把部落格文章，請專業人士全部再翻一遍，

（之前香港的讀者也一直在講英文問題，那時心情複雜不想動。）

重新翻譯貼完沒多久，歐洲讀者就進來了！ 

不要說英文，連中文我要把「空」寫出來， 記得那時候的心情還很不捨，跟隨我的居士們都知道這件事，但不分享又能如何呢？

況且，我也一直捨不得佛法被傳成那樣，我看了都吞不下去，只好，至少要寫給我自己跟跟隨我的人看吧！ 

「空」一度是我不想布施的，後來變成如不把佛法寫清楚，難不成每一世再讀一堆神秘學，想到這個點就努力苦幹。 

美國讀者的監督是持續性的，在此致上最大的敬意，相信您會收到！

也一併謝謝最近臺灣線上的校稿，一切盡在不言中！

半寄

Gratitude

 

 

Greetings, friends of NanZen!

 

After completing this series, I want to take a moment to express my gratitude to an American reader. Although I knew there were some American readers online, I always thought the number was small. 

 

I also assumed that no one would truly understand my writings on Buddhist śūnyatā, and honestly, our translations were only Ok. 

 

A couple of years ago, I didn't feel like translating for a while. I thought it should be fine since I had only skipped about five or six articles.

 

 

Then, I saw an American reader complaining about it. He even offered to donate just to get better translations done, saying he had been a long-time reader and couldn’t stand what I was doing! 

 

That really woke me up. I had all my blog articles retranslated by professionals. 

 

(Readers in Hong Kong had raised the issue before, but at that time, my emotions were complicated, and I didn't want to take action.) 

 

Not long after the new translations were posted, European readers started coming in! 

 

Honestly, it’s hard enough to express "śūnyatā" in Chinese, let alone in English. I still remember how reluctant I felt at the time. My followers knew about my struggle, but if I didn’t share it, what else could I do?  

 

After all, I couldn't bear to see Buddhist teachings misrepresented. If I couldn't accept it myself, how could I expect others to? At the very least, I had to write it clearly for myself and for those who follow my work. 

 

There was a time when I didn’t want to “offer” the concept of śūnyatā to others. But then I realized—if I didn’t clarify the Dharma now, would I have to spend every lifetime wading through layers of mysticism again? That thought alone pushed me to work even harder. 

 

To my American reader, your continuous oversight has been invaluable. I extend my deepest respect and trust that you will receive this message. 

 

I also want to thank those in Taiwan who have been helping with proofreading online recently—no words are needed, but my gratitude remains.

 

Master Banji

 

入定-讀書會拾穗 4 Meditation -Study Group Insights4

南禪朋友好！

入定-讀書會拾穗4

       下面截圖說在部派佛教論師的論典期間，解說了很多有關於人體地、水、火、風

的問題，那是重視入定的年代。

 也就是說後代佛弟子進行入定以後，依據個別的喜好修持地、水、火、風

內容的修行者數量是很多的，特別是高山趨向修煖定。

 

在自己體內修地、水、火、風

聽起來很神奇，但因為就是入定，所以可以辦得到。

遠的不說，

像華人修行者在《指月錄》或《五燈會元》（年代久遠忘記了）

有記載禪師入定全身變成水被弟子好奇丟石頭出定會痛的典故，

大批的修行者入定把身體也玩透了！

(我當年看那些內容真的就是這種感覺，抱歉！是玩透了沒錯!） 

 我個人只喜歡可以動腦筋的佛法，

入定的記載都當故事看看，知道他在說什麼也懂裡面在修什麼，但不是我的興趣。

 

所以在玉山有入定的經驗趕快跳起來，那是我非常害怕的一件事，大腦如不動，什麼修法都被我列為拒絕往來戶。

雖說定慧雙修，但我個人傾向先修慧再修定。

 這也是個人的喜好問題，沒有什麼高下可言。

半寄

Meditation -Study Group Insights4

Greetings, friends of NanZen!

 

In the screenshot below, it is mentioned that during the era of the commentators, much   was said about the four elements—earth, water, fire, and wind. This was a time that emphasized entering meditation (samadhi). In other words, after entering meditation, many Buddhist practitioners, based on their individual preferences, would focus on cultivating the four elements. A large number of practitioners, especially those in the mountains, would focus on cultivating the warm meditative state.

 

Practicing the elements of earth, water, fire, and wind within one's body might sound mysterious, but it is achievable because it happens during meditation. To give an example, Chinese practitioners in texts like Book of Moon-directing or Combined Sources for the Five Lamps (I don’t remember the exact text because it was too long ago.) mention a story where a Zen master, upon entering meditation, transformed his entire body into water. His disciples, curious, threw stones at him, and he experienced pain when emerging from the meditation. A large number of practitioners enter meditation and play with their bodies to the limit!

(Sorry! That was how I felt when I watched that content back then. They really did play with their bodies to the limit!)

Many practitioners, through deep meditation, became so skilled that they were able to fully explore their own bodies! Personally, I prefer Buddhist practices that engage the mind. I read the accounts of meditation as stories, understanding what they are referring to and the practices involved, but they are not my personal interest.

 Therefore, when I had the experience of entering meditation in Mt. Jade, I quickly jumped out because it was something I found very frightening. If the mind isn’t active, I will avoid any practice that doesn’t engage the mind. While meditation and wisdom are both important, I personally prefer to cultivate wisdom first, then meditation.

 

This is purely a personal preference, and there is no superiority or inferiority in this choice.

 

Master Banji

   

 

7 Why 7?

大家好！

佛經說了很多跟7有關的數字，

截圖裡面有7，

7次往返證阿羅漢果，7佛⋯⋯。

 

為什麼是7？

 

半寄

 

Greetings, friends of NanZen!

 

The Buddhist scriptures mention many numbers related to 7,  

such as "7" in the screenshot,  

7 rebirths to attain Arhatship, 7 Buddhas...  

 

Why 7?

 

 

佛教關於7的數字讀者回饋

 

南禪朋友好！

關於7的數字我只是指出來而已，因為從數字進去要講佛法，又是一個另外的世界。 很多大德也都寫過關於7。

 

楊俊得居士寫：有沒有可能和北斗七星有關？我個人的聯想。 北斗七星是古人的「季節時序鐘」，斗柄指向東南西北，就是春夏秋冬，代表著「變動和循環」。 外型和7又有點像，

 

從古到今，仰望星空，七星就在那裡，中國人印度人，夜晚抬頭，看起來都一樣， 會不會是人和環境，寂靜夜空裡和星光的一種互動？

 

下面是開玩笑的。

純德社長寫到：我猜可能是古印度文化認為七是「吉祥」數字，所以在佛經也喜歡用七。如果在中國古代，可能。瞿低迦尊者就要自盡九次了。

 

半寄

 

Feedback of the Number 7 in Buddhism

 

Greetings, friends of NanZen!

 

Regarding the number 7, I just pointed it out briefly as discussing Buddhism from numbers would lead to another realm. Many study group members have written their feedback of the number 7 in Buddhism.

 

Layman Yang Junde wrote: Is it possible that it’s related to the Big Dipper? This is my personal association. The Big Dipper is an ancient "seasonal clock," with its handle pointing to the four directions (east, south, west, and north), representing the four seasons and symbolizing "change and cycles." Its shape also somewhat resembles the number 7.

 

From ancient times to the present, the seven stars have always been there in the sky. Whether in China or India, people look up at night and see the same thing. Could it be an interaction between humans and the environment, a connection between the quiet night sky and the starlight?

 

The following is just kidding.

 

President Chunde wrote: "I guess it might be because ancient Indian culture considered seven a 'lucky' number, so Buddhist scriptures also favored using seven. If it were in ancient China, perhaps Venerable Kutadanta would have had to take his own life nine times."

Master Banji

                                   這邊是開玩笑的。 半寄

南禪朋友好！

讀書回饋解答

 

我跟純德居士Line的截圖大家一肚子悶，

有人覺得有人自盡了，有沒有搞錯，師父竟然用笑成那樣的圖案？

那純德也不應該用自盡的字眼來形容！

 

我那天看純德那樣寫捧腹大笑，是因為他已經懂印度跟華人數字上的文化差距， 例如；你是印度人7次是時間上的慣用， 如用到華人就變成9次。

如果人很用功，當然大家都希望是7次的等待就可以有結果， 但因為文化的隔閡你不知道這個時間上的對待在華人可能是到9次的。

 

這也涉及我在讀書會一直教的，你明白邏輯上的困擾，會加深你前進的速度，

所以我看他已經反應過來才會覺得好笑！

 

我知道線上很多人都覺得怎麼可以用自盡的字眼！還ㄧ副沒事樣！

但大家想一想瞿低迦尊者根本沒有死，他是涅槃！

再來純德講的中國根本沒有瞿低迦，

所以也沒有自盡的問題， 純粹只是概念上的應用，

所以我才會把它貼出來。

 

意識型態的阻力，在數字、文字間明顯突出！

 以「慧解脫」而言，觀念上的束縛，也等於是時空上的束縛，

如果一個修佛法的人能夠明白到這個層次，我相信對各位的幫助是不能想的。 以上，幫大家解悶。

半寄

 

Clarification on Our Study Club Discussion

 

Greetings, friends of NanZen!

Many of you were puzzled by my Line conversation screenshot with President Chunde. Some even thought someone had committed suicide—how could that be? And why did the master use such a laughing emoji? Moreover, some feel that Chunde shouldn’t have used the term "suicide" in his description! 

 

When I saw his message, I burst out laughing because he had finally grasped the cultural difference between Indian and Chinese numerical conventions. For example, if you are an Indian, 7 times is the usual time. If you are a Chinese, it becomes 9 times. If a person is diligent in practice, naturally, we all hope that, according to the Buddhsit scriptures, the result can be achieved after waiting for 7 times. But it might confuse some people that, due to this cultural barrier, the waiting may be up to 9 times instead in the Chinese context. 

 

This also relates to what I’ve always emphasized in our study club —understanding logical barriers actually helps accelerate progress. That’s why I found it amusing when he finally realized this. 

 

I understand that many people online were shocked by the use of the word "suicide" and the seemingly casual reaction to it.

But think about it —Venerable Godhika didn’t actually die. He was in Nirvana!

Furthermore, there's no Gautama in China, as Chunde said. So there's no such thing as suicide. It's just a conceptual application. That's why I shared it.

 

Cultural and ideological barriers are often evident in numbers and language. In terms of “wisdom liberation”, conceptual constraints are also constraints in time and space. If a Buddhist practitioner comprehend this level of insight, I believe it will be of immense benefit. 

 

Hope this clarifies things! 

 

Master Banji

 

入定-讀書會拾穗3 Meditation -Study Group Insights3

入定-讀書會拾穗3

《雜阿含經1091經》這裡說尊者瞿低迦「意解脫身作證」，後又數數退轉，因而想

自盡。

意思是；

意識已經懂得進入修行境界，肉體會跟著到同樣境界。達到肉體跟精神合一的點。

不管這位尊者的「資質」如何會讓他的修證一再退數，

但「意解脱身作證」六個字已經說明了果位中的「三明境界」，一個有修證的修行

者一定是處於「明白」的狀態，連自己有得到又失去也是清楚的！

再次說明「明白」。

所以修持佛法是沒有神秘世界可言，從來都是清楚的。

 

回到前面，為了怕道果的失落，不惜結束肉體，也說明果位對修行者的珍貴，是世

俗之物不能替代與換取的。

再次強調修行也有資質的問題存在。

半寄

 

Meditation –Study Group Insights 3  

 

In the Saṁyuktāgama SA 1091, it is mentioned that Venerable Godhika attained " mind liberation andthe body as testimony", yet repeatedly regressed, leading him to contemplate suicide. 

This means that once the mind understands how to enter a meditative state, the body naturally follows into the same state, achieving unity between body and mind. Regardless of his innate qualities, the fact that he repeatedly lost his attainment suggests the difficulty of maintaining spiritual realization. 

 

The phrase " mind liberation and the body as testimony" already signifies the state of Threefold Knowledge (Tevijjā). An enlightened practitioner is always in a state of clarity—fully aware of attaining and losing realization! 

 

This emphasizes that the entire process of spiritual cultivation is one of clarity. 

 

This further confirms that Buddhist practice has nothing to do with a mysterious world. It is always a path of clarity and awareness.  

 

Returning to the previous discussion, Venerable Godhika's willingness to end his life to prevent the loss of his attainment highlights the preciousness of spiritual realization—something that cannot be replaced or exchanged for worldly possessions.  

 

Lastly, it must be emphasized that spiritual cultivation also depends on one's aptitude.

Master Banji

 

 

入定-讀書會拾穗2 Meditation –Study Group Insights 2

入定-讀書會拾穗2

佛法四禪八定，入定的分類「非想非非想天」意思是人腦到達了幾乎不再動的地步。

人活著，但大腦活動力降到最低！

 

沒有辦法入定的人也可以想像你的肉體在歷經這種狀態以後怎麼可能不起變化？

 

入大定三年後，我敢說他肯定是沒有辦法跟一般人在一起的，

 

除了用技術性入定的形容詞外沒有其他的說法，

「技術性」來自修行經驗的傳承，俗話稱靈魂出竅，

既然是「出竅」找到「竅門」就在肉體自由進出，跟實際入「非想非非想定」是

不一樣的，所以入定三年還會產生不能想像的離譜行為！

 

靈魂在肉體自由進出而已，他也沒有進步什麼、增長什麼？

 

而且，還有一個疑問他靈魂跑出去都在幹什麼？這也必須是研究去清楚的，

電影中的格西還算是有正義感的人，有些人打坐看似坐著卻常常去做傷天害理的事。

 

打坐這裡面的竅門與內容也是一大堆的。

拙著《佛法最終的實現》專論四禪八定。

半寄

 

（英文版的朋友，部落格有電子書可看）

 

Meditation –Study Group Insights 2

 

In Buddhist teachings, the Four Jhanas and Eight Absorptions describe different levels of meditation. The "Realm of Neither Perception Nor Non-Perception" refers to a state where the brain has almost ceased all activity. The person is alive, but their brain activity is reduced to a minimum!

 

For those who cannot reach this state of meditation, you can still imagine how your body might change after going through such a state.

 

I am certain that it is hard for someone who has stayed in samadhi for three years to interact with ordinary people.

 

It is only technical meditation that can describe this state of meditation. 

The term "technical" refers to the transmission of meditation practice experiences. Commonly, it is called the soul "leaving the body." In this state, the soul finds an exit and can freely move in and out of the body. The level of this meditation is different from actually entering the state of "neither perception nor non-perception." And that is why one who has been in deep meditation for three years should still have unimaginably excessive behaviors.

The soul’s being able to move freely in and out of the body doesn't imply any real progress or growth. There's also the question: when the soul leaves the body, what is it doing? This needs further research and understanding.

In films, the lama is usually portrayed as a righteous person. However, some meditators may appear to be sitting in mediation, but often actually engage in harmful actions.

The methods and content in meditation are intricate. My book The Ultimate Realization of Buddhism discusses the Four Jhanas and Eight Absorptions.

 

Master Banji

 

(For English-speaking readers, the ebook is available on the blog)

 

 

入定-讀書會拾穗1 Meditation – Study Group Insights1

南禪朋友好！

入定-讀書會拾穗

 

讀書會裡面純德社長說：他很驚訝師父把一些事公開。

我說：沒有關係，也不是有能力就什麼事都可以辦，看你往哪個方向寫。

 

西藏佛教裡面已經有公開拍過入定的記錄電影，好久了，

裡面有拍出他們如何教授入定的技巧還有那位電影主角格西還俗後的人生歷程。

純德提醒我說：那位格西入定三年，我看過已經忘記入定多久。

 

西藏佛教是一個很特殊的佛教傳法，因為漢傳佛教的入定經驗，指向入定能帶給人脫胎換骨的感覺，在西藏佛教的入定裡面竟然看不到。

 

反而，你會看到那是一種有技術性的傳承入定，而這種入定對已經有格西學歷的僧侶，影響竟然不大，這真是匪夷所思，

既使同樣的佛法在不同區域，展開屬於其地理性質的文化影響力，依然不是我們能了解的。

純德補充說：那已經太超過，太過分。

 

 我個人傾向把研究修行的眼界放大，會看到很大的不同視角，希望帶出視野大而內心充實的追隨者。

 

但也因為看得多讓我也想寫出個人的修持經歷當作有心研究佛法的大德們多一份參考。

 我始終不能明白，一個有格西學歷跟入定三年經驗的僧侶，為什麼沒有辦出任何事來，反而迷失在紅塵裡？

除了不能相信，這對原始教典系列與漢傳佛法的我們來說簡直是天方夜譚。

 我個人是比較佩服達賴喇嘛受西方教育的影響對佛法的誠實。其餘就尚待討論的空間很大。

 當然這只是我們讀書會的討論，也是屬於我們個人的，

如外界有什麼不同解讀就請理解。

半寄

 

Meditation – Study Group Insights

 

Greetings, friends of NanZen!

During our study group discussion, President Chunde expressed his surprise that I had openly shared certain matters. I replied that it was fine—having the ability does not mean one can accomplish everything. It depends on the direction one chooses to take.

 

A documentary on deep meditation (samadhi) in Tibetan Buddhism has been publicly available for a long time. It showcases how meditation techniques are taught and follows the life of a Geshe who later returned to secular life. Chunde reminded me that this Geshe had stayed in samadhi for three years, though I had forgotten the exact duration.

 

Tibetan Buddhism has a unique way of transmitting its teachings. In Chinese Buddhism, meditative experience is often described as transformative, leading to a sense of renewal. However, in Tibetan Buddhism, such an effect is rarely seen.

 

Instead, it appears to be a highly technical practice passed down through tradition. Strangely, for monks with the Geshe degree, meditation seems to have little impact. This is truly perplexing. Even though the same Buddhist teachings take on different cultural influences in different regions, some aspects remain beyond our understanding. Chunde added that this Geshe’s life after his returning to secular life seemed excessive and extreme.

 

Personally, I prefer to take a broader view when studying spiritual practice. This allows for different perspectives and helps cultivate followers with both a wide vision and a fulfilled heart. 

 

Because of this broader perspective, I also feel the need to document my personal experiences in practice as a reference for those sincerely studying Buddhism. 

 

I still don’t understand why a monk with a Geshe degree and three years of deep meditation didn’t accomplish anything significant. Instead, he got lost in worldly affairs. This is almost unbelievable—like a fairy tale—from the perspective of early Buddhist scriptures and Chinese Buddhism.

 

I particularly admire the Dalai Lama, influenced by Western education, for his honesty in Buddhism. As for the rest, there is much room for discussion. 

 

Of course, this is just our study group’s discussion and represents our personal viewpoints. We hope others can understand if they interpret it differently.

 

Master Banji

你在我心裏3 You Are in My Heart 3

你在我心裏3 

      超薦裡面最困難的事是面對驟然而去的生命，意外事件的發生往往令當事者靈魂深度驚懼。

再次讓嚇得魂飛魄散且沒身體依靠的靈魂感受安心，其困難度非筆墨能形容。

 

大家只要想像有身體的心理創傷症候群走過創傷的艱難，更何況沒有身體的！

 

而當我面對一個已往生待超薦的生命，

一個驟失摯友狂亂年青力壯的想沒目地的到山上發洩，唉⋯⋯。

 

經歷2年的迴向，其間往生者的媽媽還帶我去失事的山區，說就在這裡出事的，她在旁邊也拉不住，說完又是悲傷的哭泣。

（媽媽往生了，還跟在她自己小孩身邊）

總算，讓接受超薦的往生者回神，親口告訴我為何會在距離邊坡20公尺處掉下去。

 

而狂亂的青年，在3個月內瞞著大家要去山上，在line裡面不斷看到我的阻止，總算讓他服氣下來回學校。

這一些我看著長大的孩子們奔向前途，也完成另一章。

半寄

 

You Are in My Heart 3

 

The most difficult part of performing a requiem ceremony(releasing souls from suffering) is facing a life that has suddenly departed. Unexpected events often leave the soul in profound terror. 

 

To help a soul, frightened to the core and without a physical body to rely on, regain a sense of peace is a challenge beyond words. 

 

Just imagine how difficult it is for someone with a body to recover from psychological trauma—how much more so for a soul without one!

 

And when I face a departed soul awaiting deliverance— 

There is still one young, strong life, devastated by the sudden loss of a beloved friend, aimlessly rushing into the mountains to vent the anguish—sigh... 

 

The dedicating merits through prayers last for two years. The departed’s mother even guided me to the mountain where the accident happened. She pointed to the spot and said, “It happened right here. I was beside him, but I couldn’t hold him back.” After speaking, she cried with sorrow.

(Even after her own passing two years before the accident, the mother remained by her child’s side.)

 

At last, the soul receiving the requiem regained awareness and told me why he fell from the slope, 20 meters away from the edge.

 

The frantic young man, who had been secretly planning to head into the mountains for three months, kept seeing my messages on LINE urging him to stop. In the end, he was finally persuaded to return to school.

 

I watched these children, whom I had seen grow up, stride toward their futures—closing one chapter and beginning another.

 

Master Banji