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

你在我心裏2 You Are in My Heart 2

你在我心裏2

     大家看到我寫1的超薦故事也不要找我做超薦迴向，

因為我不是按照經文誦經而已，會根據經驗去看看實地的內容，對我來講都是很累的工作，是不對外開放的。

想退休了！哈

半寄

 

（有醫學院的教授中年年紀坐在家裡休息就走了！

我受託超薦，

結果「 他說：我不要死，我要活著」就這樣糾纏我半年，

我說：「你不要這樣，好歹你是醫學院教授，清楚肉體是有極限的。」

但是他不能接受！

誰在生死面前都是得低頭的，安魂曲難唱啊！）

 

You Are in My Heart 2

 

After reading the story of my blessing and memorial rituals, please don’t ask me to perform one for you. I don’t simply chant from scriptures. I use my experience to assess the actual situation, and to me, it is very exhausting work. I don’t offer this service publicly. I'm thinking of retiring! Haha.

 

Master Banji

 

(A middle-aged professor from a medical school passed away suddenly while resting at home! I was entrusted with the blessing and memorial ritual. He said, "I don't want to die, I want to live," and this troubled me for half a year. I told him, "You shouldn’t act like this. You’re a medical professor, you know the body has its limits.” But he couldn’t accept it! In the face of life and death, everyone has to bow. It’s hard to sing the requiem!)

 

你在我心裏You Are in My Heart

南禪朋友好！

你在我心裏

 

     三年前某醫學系登山社發生山難，是一個我看著長大的醫學院青年的摯友同學，在他的心裏這位山難的同學是醫學天才，其難受程度可想而知。

 

我陪他渡過心裏的創傷期，也幫忙迴向超薦，3年過去了，年青學生順利完成學業當小兒科醫生，昨晚1點收到他給往生的同學功德迴向金加過年紅包。

 

年青醫師的媽是台南讀書會的老師，這3年幫著迴向也給往生者紅包，一切人間至情展現無遺！

 

年青醫師總在忙祿完後 深夜憶著同窗生涯，點點滴滴⋯⋯。

 

本來過年要來的，我也ㄧ年沒看到他，回南部的高鐵上沒戴口罩，ㄧ家全染諾羅病毒，大年初二還得趕回台北值班，辛苦之餘，同學總在他心裏。

 

 憶往日，做超薦時竟然看到往生者生前已經往生2年的媽媽，在看不見的空間悲泣她的小孩的逝世，大受震驚的我，久久不能自己。 

 半寄

 

 

You Are in My Heart

 Greetings, friends of NanZen!

 

Three years ago, a tragic accident struck a university mountaineering club, taking the life of a medical student. He was the best friend of a young medical student I had watched grow up. In his heart, this friend was a true medical genius, and the pain of losing him was beyond words.   

 

I accompanied him through his grief, offering support and performing merit dedications for the departed. Three years have passed, and he has successfully graduated and became a pediatrician. At 1 a.m. last night, I received a message from him, along with a merit dedication donation and a Chinese New Year’s red envelope for his late friend. 

 

His mother, a teacher at NanZen study group in Tainan, has also been offering merit dedications and red envelopes for the departed over the past three years—a true display of deep human compassion. 

 

Late at night, after long hours of work, this young doctor still reminisces about his dear friend, cherishing every memory. 

 

He had planned to visit me for the Chinese New Year, and I hadn't seen him in a year. However, on the high-speed rail ride home to southern Taiwan, he and his family caught the norovirus after forgetting to wear masks. Despite feeling unwell, he had to rush back to Taipei for his hospital shift on the second day of the Lunar New Year. Even in his exhaustion, his friend remained in his heart. 

 

I recall that while performing a memorial ritual, I was stunned to perceive the presence of the deceased friend’s mother—who had passed away two years earlier—grieving in an unseen space for her lost child. The vision shook me deeply, leaving me unable to regain my composure for a long time.

Master Banji

 

 

元宵節快樂🏮 Lantern Festival

南禪朋友好！

開學日及元宵節快樂🏮

 

     過年總要看看有些一年不見的大德們。

 兩個小女生跟她們父母來拜年禮佛，

小人一坐下，10秒內各自拆完日式座椅，躺平，開心到一副洋洋得意的樣子，根

本在說，我們兩個有備而來喔！

 

姐姐坐好後問我說：我媽媽說你最近很出名，真的嗎？審核的語氣。

 差一點噴笑的我說還好啦！

 打從娘胎看到長大的小女生七嘴八舌的，我管也沒有用。

 還是她媽媽的虎音厲害，哈！

 過兩天小朋友的外公說：

國小的老么常考個位數的分數，這外公心疼教授女婿的臉掛不住。

    剛滿80歲的桃紅老師開心的跟我說她十幾年前車禍開腦的日期，3次腦部手術的

日期、時間已經是第幾年了！

 數字精準到嚇一跳，

 桃紅老師家是客家的模範楷模，一家書香，

 車禍生病期間她兒子剛寫完博士論文，整個媽媽車禍生病期間都是他在照顧，羨煞她媽媽一票同事，

 直說一定要生個兒子，我說可以生出這麼好的嗎？

（有人不太識相）

 她大女兒（盧校長夫人）已上大一的兒子，剛兩歲半來的時候，

我說：小子你來了啊！

 他說：不准叫我小子！

 如今是貼心的年青人。

 剛考上台北陽明交大研究所的姊姊喜不自勝的坐在一旁傾聽。

同步恭喜俊得、韻如女兒考取台北商業大學研究所。

 半寄

 （屏東縣泰武山區隨拍）

 

Greetings, friends of NanZen!

 

Happy First Day of School and Lantern Festival! 🏮

 

During the Chinese New Year, it's always nice to catch up with those who we haven’t seen for a year.

 

Two little girls, along with their parents, came to offer New Year's greetings and pay respects at the temple. As soon as they sat down, within 10 seconds, they had already dismantled the Japanese-style chairs, lying flat, looking so happy and proud, almost as if saying, "We came prepared!"

 

After the older sister sat properly, she asked me, “My mom said you’ve become quite famous recently. Is that true?” She asked with a tone of scrutiny.

 

I nearly burst out laughing and replied, "Not really."

 

The little girls, who I’ve known since they were babies, were chattering away, and I couldn’t do much about it.

 

It’s still her mother’s commanding voice that is the most effective, haha!

 

A couple of days later, the little girl’s grandfather said, “The youngest often gets units digit scores in elementary school, and I feel sorry for my son-in-law, a professor, having to face that.”

 

single-digit

The 80-year-old Ms. Taohong Chen happily shared with me the exact dates of her car accident and brain surgeries from over ten years ago. She could even recall the precise times and how many years have passed since then, which was astonishing.

 

Her family is a model of the Hakka, a household full of scholars. During her illness from the accident, her son had just completed his doctoral thesis and took care of her the entire time. Her colleagues were envious of how well she was taken care of, and they jokingly said, “One must have a son!” I asked, "Can everyone raise such a good son?" (Someone just doesn’t possess discernment…)

 

Her eldest daughter (the wife of Principal Lu) has a son who’s now in his first year of college. When he was two, he came to visit, and I said, “So, kid, you’ve arrived!”

 

He quickly responded, "Don’t call me ‘kid’!”

 

Now, he’s a considerate young person.

 

His elder sister, who just got accepted into the graduate school at Yang Ming Chiao Tung University in Taipei, was sitting beside us, listening with joy.

 

Master Banji

 

(Photos taken in Taiwu Mountain area, Pingtung County)

 

 

（屏東縣泰武山區隨拍）