时间：12/09/2023 12/10/2023
地点：星河禅修中心
主讲：Lucy Zhou
佛法修行
佛陀的修行历程
一、出家
有一次，佛陀在憍萨罗国首都舍卫城南郊的祇树给孤独园，告诉比丘们说：
「比丘们！从前，在我还未出家时，过着极优渥与高雅的生活。我的父王为我建了春宫、夏宫、冬宫，那里有着幽雅的环境，各种美食，各种高级服饰用品任我享用，还有诗人、艺妓相伴，让我足不出户也不会觉得孤单。
纵然过着那样富裕的生活，但还是时常让我想起，从前到宫外出游时所看到老、病、死的恐怖与恶心景象，想到自己也会老、病、死，不禁生起想要脱离之心。
终于，有一天，我下了决心要解决人生老、病、死的大问题。在家人不舍的悲伤哭泣下，我剔除了须发，穿上袈裟，离开王宫，开始了我的出家修道生活。那年，我二十九岁，正值充满青春活力的年纪。」
二、修定
「比丘们！出家后，我清净地守护着自己的身、口、意，首先来到大家尊称为『仙人』的阿罗罗迦摩罗处修学。阿罗罗告诉我，他已修得了超越『一切识处』的『无所有处』禅定境界。我心想，阿罗罗能，我也能。于是精进修行，过了不久，我也体证了『无所有处』的境界。阿罗罗知道了，对我极为恭敬，与我平起平坐，且邀请我与他一同领众弘法。然而，我心知『无所有处』之境界，仍不离情爱，不得解脱涅槃。所以，带着对这种修行法的不满意与失望，我离开了。
接着，我来到郁陀罗摩罗子处修学。郁陀罗告诉我，他已修得了超越『无所有处』的『非想非非想』禅定境界。我心想，郁陀罗能，我也能。于是精进修行，过了不久，我也体证了『非想非非想』的境界。郁陀罗知道了，也对我极为恭敬，与我平起平坐，且邀请我与他一同领众弘法。然而，我心知『非想非非想』之境界，仍不离情爱，不得解脱涅槃。所以，带着对这种修行法的不满意与失望，我再度离开了。」
三、各种苦行
「我继续在摩揭陀国境内寻寻觅觅，后来，来到靠近郁卑罗地方的西那尼加码村附近，发现了一处适合禅修的清净林地，就留下来强练『闭气禅』，想从中得到解脱涅槃。然而，纵然以我强大的毅力持续修练，但因极度强忍闭气，造成身体强烈的头痛、腹痛与灼热感等，种种的身体痛苦与疲惫，使得身体过度负荷而得不到平静。
之后，我又尝试了裸体、持守各种饮食禁忌、以树皮羽毛等各种奇怪东西当衣服、常站不坐、常蹲不站、以棘刺与铁钉为床、一晚三浴、倒立而行、将身体吊离地面、受烈日曝晒、冬天坐冰块、泡水、禁语等，种种常人难忍的奇怪苦行；长年不洗澡，让身上积满污垢，甚至于长出青苔的污秽行；小心每一个步伐，在乎每一滴水，以免伤害小虫的谨慎行；离群索居的孤独行；吃牛的粪便，吃自己粪尿的不净行；住令人毛骨悚然的弃尸墓地，捡拾尸体残骸为床，任人在身上吐痰、小便；又经历了日食一粒麻、一粒米、一枣果的少食，以致于瘦弱到皮包骨而两眼深陷，头皮皱缩，手一放到肚皮上，就能摸到脊椎，身上的毛一摸就掉下来了，连小个便都会因体力不支而倒栽葱。
这样的修行，整整持续了六年。」
四、放弃苦行重返禅修
「我心想，这六年来我所修的苦行，是没有人能比的，但依然不能让我超越常人，这不是圣者之道。那么，要达成正觉，应该还有其它方法吧！
于是，想起了从前我还是王子时，在树下体验到的初禅离欲、离不善法之喜与乐。既然都已离欲、离恶不善法，那应当是通往正觉之路，我为什么要害怕，而避之唯恐不及地去修苦行呢？我不再害怕与排斥了。但以目前这样虚弱的身体，实在不能再进入初禅，我应当先吃些食物，让体力恢复过来才行。
当我开始接受食物时，当初伴我出家修行的五比丘，认为我已经半途而废，放弃修道而堕落了，所以对我感到厌恶与鄙视。
恢复体力后，我看到一位名叫吉祥的人正在割草，于是，向他要了些草，到尼连禅河畔一棵菩提树下铺座禅修，并且下定决心，不得解脱涅槃，绝不离开。就这样，我进入了一连七天的禅修。」
五、体证解脱的那一夜
「在持续的禅修中，我进入了初禅，再继续经第二禅、第三禅，进入第四禅。就在第七天的初夜，我以第四禅的定力，忆起了我长远以来的过去生，每一生中的种种生活细节，而证得了宿命通的第一智。
到了中夜，再以第四禅的定力，通达了天眼神通，而能知晓众生的各种业力，看见众生死后依怎样的业力往生何处，证得了生死神通的第二智。
到了后夜，想起未出家以前就存在心里的问题，亦即这生、老、病、死的流转，实在让此世间陷入了极大的苦恼，怎样才能脱离这老与死的苦难呢？于是，又以第四禅的定力正思惟，生起具突破性的无间慧，了悟到老与死是因为生；有；取；爱；受；触；六入；名色；识等层层因缘，在当下身心活动的观察下，由识而返，亦即了悟到识也不离身心，识又缘于名色。我在这样的正思惟中，觉了其中环环相扣的『流转』面，关键就在问题根源的『集』，这样的体证，让我生起『眼、智、慧、明、光』的正觉，这是我前所未闻的无师自悟。
接着，我又正思惟，生起具突破性的无间慧，了悟到生灭了，老与死才能灭；有；取；爱；受；触；六入；名色；识灭了，名色才能灭，这样，全部的苦迫才息灭。我在这样的正思惟中，觉了其中环环相扣的『还灭』面，让我生起『眼、智、慧、明、光』的正觉，这又是我前所未闻的无师自悟。
这样的正思惟观察，让我发现了历来诸佛走到正觉的古道！古道的内容是什么呢？就是从『正见』到『正定』的『八正道』。追随着这古道而修，就能如实知『老死……等』；知其『集』；『灭』；『灭之道迹』，亦即如实知众生苦迫的流转，苦迫流转的原因何在，应当用什么方法灭除，而能斩断流转生死的贪爱与无明，证得了灭尽烦恼的第三智，而成就了解脱生死的涅槃正觉。」
Date: 12/09/2023 12/10/2023
Location: Star River Meditation Center
Teacher: Lucy Zhou
Dharma talks
The Buddha’s Path of Training and Practice
I. Going Forth
On one occasion, while staying at Jeta’s Grove in Anāthapiṇḍika’s Park, located to the south of Śrāvastī, the capital of the Kingdom of Kosala, the Buddha addressed the bhikkhus:
“Bhikkhus, in the past, before I went forth from the household life, I lived in the greatest luxury and refinement. My royal father built for me a palace for each season—one for spring, one for summer, and one for winter. They were set in elegant surroundings, supplied with all kinds of exquisite foods and the finest clothing and furnishings. Poets and courtesans attended me, so that even without leaving the palace I never felt lonely.
Yet, despite living in such wealth, I was often troubled by memories of what I had seen when I ventured outside the palace: the fearful and repulsive sights of old age, sickness, and death. Reflecting that I myself would inevitably grow old, fall ill, and die, a strong aspiration arose in me to escape from this condition.
At last, one day, I resolved to seek a solution to the great problem of birth, aging, sickness, and death. Amid the sorrowful tears of my grieving family, I shaved off my hair and beard, donned the monastic robe, left the royal palace, and began my life of renunciation and spiritual practice. That year I was twenty-nine years old, at the height of youthful vigor.”
II. Cultivating Meditative Absorption
“Bhikkhus, after going forth, I carefully and purely guarded my body, speech, and mind. I first went to study under Āḷāra Kālāma, who was revered by many as a ‘sage.’ Āḷāra told me that he had attained the meditative state of the Sphere of Nothingness, transcending the Sphere of Infinite Consciousness. I thought to myself: ‘What Āḷāra can attain, I too can attain.’ Thus I practiced diligently, and before long I personally realized the Sphere of Nothingness. When Āḷāra learned of this, he treated me with great respect, seated me as his equal, and invited me to lead the community together with him in teaching the Dharma. Yet I knew that the Sphere of Nothingness still did not transcend attachment and did not lead to liberation and nirvāṇa. Therefore, dissatisfied and disappointed with this path, I left.
Next, I went to study under Uddaka Rāmaputta. Uddaka told me that he had attained the meditative state of Neither-Perception-nor-Non-Perception, transcending the Sphere of Nothingness. I thought: ‘What Uddaka can attain, I too can attain.’ I practiced diligently, and before long I personally realized the state of Neither-Perception-nor-Non-Perception. When Uddaka learned of this, he too treated me with great respect, seated me as his equal, and invited me to lead the community together with him in teaching the Dharma. Yet I knew that even this state still did not transcend attachment and did not lead to liberation and nirvāṇa. Thus, again dissatisfied and disappointed with this path, I departed.”
III. Various Ascetic Practices
“I continued searching throughout the land of Magadha. Eventually, I came to a quiet forest suitable for meditation near the village of Senānigama, close to Uruvelā. There I remained, intensely practicing breath-retention meditation, hoping to attain liberation and nirvāṇa through it. However, despite my powerful determination and sustained effort, the extreme suppression of the breath brought about severe bodily suffering—intense headaches, abdominal pain, burning sensations, and overwhelming fatigue. My body was pushed beyond its limits and could not attain tranquility.
After that, I undertook many other ascetic practices: going naked; observing strict dietary taboos; wearing strange garments made of bark, feathers, and other odd materials; standing constantly without sitting, or squatting constantly without standing; sleeping on beds of thorns or iron spikes; bathing three times each night; walking upside down; hanging the body above the ground; exposing myself to the blazing sun; sitting on ice in winter; immersing myself in water; maintaining silence; and many other strange austerities that ordinary people could scarcely endure.
I refrained from bathing for long periods, allowing filth to accumulate on my body until even moss grew upon it. I walked with extreme caution, mindful of every step and every drop of water, lest I harm small creatures. I lived in isolation, apart from others. I consumed cow dung, and even my own feces and urine, engaging in practices of impurity. I dwelled in terrifying charnel grounds, using fragments of corpses as bedding, allowing people to spit on me and urinate upon my body.
I practiced extreme fasting—eating only one sesame seed, one grain of rice, or one jujube a day—until I became so emaciated that my body was nothing but skin and bones, my eyes deeply sunken, my scalp wrinkled. When I placed my hand on my abdomen, I could touch my spine; when I touched the hair on my body, it fell out. Even during the smallest act of relieving myself, I would collapse from weakness and fall headlong.
Such practices continued unceasingly for a full six years.”
IV. Abandoning Asceticism and Returning to Meditation
“I reflected: ‘For six years I have practiced austerities beyond compare, yet they still have not enabled me to transcend ordinary human limits. This is not the path of the noble ones. There must be another way to attain perfect awakening.’
I then recalled the experience from my youth, when as a prince I had entered the first meditative absorption beneath a tree, experiencing joy and bliss born of seclusion, free from sensual desire and unwholesome states. Since it was already free from desire and unwholesome states, that experience must be the path to awakening. Why should I fear it and flee from it, instead forcing myself into painful austerities? I was no longer afraid or resistant. However, with my body now so weakened, I was unable to enter the first jhāna. I realized that I must first take some nourishment to restore my strength.
When I began to accept food again, the five bhikkhus who had once gone forth with me believed that I had abandoned the path midway, given up the holy life, and fallen into decline. As a result, they felt aversion and disdain toward me.
After regaining my strength, I saw a man named Sujāta cutting grass. I asked him for some grass, then went to sit beneath a Bodhi tree on the bank of the Nerañjarā River, spreading the grass as a seat for meditation. There I made a firm resolve: ‘Unless I attain liberation and nirvāṇa, I will not rise from this seat.’ Thus, I entered into continuous meditation for seven days.”
V. The Night of Realizing Liberation
“In the course of sustained meditation, I entered the first jhāna, then proceeded through the second and third jhānas, and finally entered the fourth jhāna. On the first watch of the seventh night, with the concentration of the fourth jhāna, I recollected my many past lives in detail—each life and its circumstances—and thus realized the first knowledge: the knowledge of past lives.
During the middle watch of the night, again with the concentration of the fourth jhāna, I attained the divine eye, by which I could discern the various karmic actions of beings and see how they were reborn according to their karma after death. Thus I realized the second knowledge: the knowledge of the passing away and rebirth of beings.
During the last watch of the night, I recalled the question that had troubled my mind even before I went forth: the continual cycle of birth, aging, sickness, and death brings immense suffering to the world—how can one be freed from the suffering of aging and death? With the concentration of the fourth jhāna, I applied right contemplation, giving rise to a penetrating and uninterrupted wisdom. I realized that aging and death arise because of birth; birth arises because of existence; existence because of clinging; clinging because of craving; craving because of feeling; feeling because of contact; contact because of the six sense bases; the six sense bases because of name-and-form; name-and-form because of consciousness.
Observing the immediate activities of body and mind, I traced consciousness back and understood that consciousness does not exist apart from body and mind, and that consciousness itself depends on name-and-form. Through this right contemplation, I awakened to the interconnected aspect of ‘origination and continuation,’ discovering that the key lies in the root cause—the ‘origin’ of suffering. This realization gave rise to awakening characterized by vision, knowledge, wisdom, clarity, and light—an awakening never before heard of, attained through self-realization without a teacher.
Then I again applied right contemplation, giving rise to penetrating and uninterrupted wisdom, and realized that when birth ceases, aging and death cease; when existence ceases, clinging ceases; when clinging ceases, craving ceases; when craving ceases, feeling ceases; when feeling ceases, contact ceases; when contact ceases, the six sense bases cease; when the six sense bases cease, name-and-form cease; when name-and-form cease, consciousness ceases. In this way, the entire mass of suffering comes to an end.
Through this contemplation, I awakened to the interconnected aspect of ‘cessation and reversal,’ giving rise once more to awakening characterized by vision, knowledge, wisdom, clarity, and light—again, a realization never before heard of, attained through self-awakening without a teacher.
Through this right contemplation, I discovered the ancient path by which all Buddhas of the past attained perfect awakening. What is this ancient path? It is the Noble Eightfold Path, from right view to right concentration. By following this ancient path, one truly knows aging and death and the rest; knows their origin; knows their cessation; and knows the path leading to their cessation. One thus understands the cycle of suffering of sentient beings, the cause of that cycle, the method for bringing it to an end, and cuts off the craving and ignorance that drive the round of birth and death. In this way, I realized the third knowledge—the complete destruction of the defilements—and attained the nirvāṇa of liberation from birth and death.”
