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 "consciousness first fully understands the Dharma; the body then follows with transformation" , 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 with corresponding transformation, 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 " consciousness first fully understands the Dharma; the body then follows with transformation " 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.

(Reference)

Saṃyukta Āgama, Sutra 1091 [Zhengwen edition, 1194 / Foguang edition, 1079] (Corresponding to the Māra section / Eight Assemblies Recitation / Geya), punctuation by Zhuang Chunjiang.

 

“Thus have I heard:

At one time, the Buddha was staying in the stone chamber in the Seven-Leaf Grove on Mount Vepulla in Rājagṛha.

At that time, the Venerable Godhika was staying in a black stone chamber on the side of the Sage Mountain in Rājagṛha. Living alone, he contemplated inwardly, practiced diligently without negligence, and cultivated for his own welfare. At times his“consciousness first fully understood the Dharma; the body then followedwith transformation,”, but repeatedly fell back from it—once, twice, three, four, five, and six times. He again attained that state of experiencing and realizing liberation of the mind, and soon afterward fell back from it again.”

 

 

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。

 2026.9.13 增加說明

我在寫入定的時間問題，

有讀者反應說：之前提過的西藏電影入定時間是錯誤的，在此增加說明。

西藏有部電影拍攝入定的情形
，
情節中讓觀眾誤以為是入定三年，那根本是不可能的，

因為人早就餓死了！

由台灣的廣欽老和尚自述他在大陸入定過久，出定後，
差點餓死可以佐證。

我查了一下西藏入定有的紀錄
最長也3-4個月。

閉關三年跟入定三年是不一樣的，

閉關由別人送進衣食，

入定是完全不吃不喝，連呼吸都到達很慢，所以超過一定的時間，
人體一定會餓死，沒出定就是直接往生。

所以電影的拍攝情節是完全誤導的，

那電影一開頭就拍攝格西出定的情形，應該是先閉關之後，

再配合入定的時間共長達三年，

是比較合理的實際情況。

謝謝讀者提供意見。

半寄

AI資料：
影片開頭
電影一開場，畫面展示
北印度拉達克（Ladakh）荒涼雄偉的高山景色，隨後鏡頭來到懸崖峭壁上的石窟閉關房。幾位僧人敲響法器、吹奏號角，專程下山迎請已在洞穴中不吃不喝、入定修持了「三年三月三天」的達世出關

 

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)

 

2026.9.13

Supplementary Note

 

While discussing the issue of time in meditative absorption,

a reader noted that my earlier reference to a Tibetan film was inaccurate. Clarification is provided here.

 

A Tibetan film portrays a practitioner in deep meditation,

leading viewers to believe that he remained in that state for three years. This is simply impossible.

A person would have died of starvation long before that.

 

Master Guangqin of Taiwan once stated that after an extended period in meditation in mainland China, he nearly died of starvation upon emerging, which supports this point.

 

According to available records, cases of meditative absorption in Tibet last at most three to four months.

 

A three-year retreat is not the same as three years in meditation.

During retreat, others provide food and daily necessities.

In contrast, during deep meditation, there is no eating or drinking, and even breathing becomes extremely slow. If it lasts too long, the body cannot survive. Failure to emerge from meditation would result in death.

 

Therefore, the film’s depiction is misleading.

 

The opening scene shows a geshe emerging from meditation. A more reasonable interpretation is that he first underwent a long retreat, combined with periods of meditation, totaling three years.

That would be closer to reality.

 

My thanks to the reader for the correction.

 

Banji

(AI Data): Opening Scene
The film opens with the stark mountains of Ladakh in northern India. The scene then shifts to a cave retreat on a cliff. Monks sound ritual instruments and horns as they descend to receive Tashi, who is leaving a sealed retreat after “three years, three months, and three days” without food or drink in meditative absorption.