..續本文上一頁。後以戒法授覽，覽還至于填，複以戒法授彼方諸僧，後乃歸。 [27]

　　(二)識智波水偈

　　我們若分析虛雲和尚「夢至兜率內院，見彌勒菩薩說法」的內容，可知有如下的重點：

　　一、「識智何分，波水一個，莫昧瓶盆，金無厚薄。」此段討論「妄識與智慧」的關系猶如「波水」，兩者之體性不異。「妄識與智慧」也如金瓶與金盆，雖然外形不同，但是其金性卻無厚薄之分。此義理很類似《宗鏡錄》：

　　若真如不守自性，變識之時，此八識，即是真性上隨緣之義。或分宗辯相。事則兩分。若性相相成。理歸一義。以不變隨緣。隨緣不變故。如全波之水，全水之波，動靜似分，濕性無異。《清涼記》引《密嚴經》偈雲：如來清淨藏，世間阿賴耶，如金與指镮，展轉無差別。即賴耶體是如來藏。與妄染合，

　　p. 163

　　名阿賴耶，更無別體。又金色如指镮金體即金。[28]

　　二、「性量叁叁，麻繩蝸角，疑成弓影，病惟去惑。」此有可能是依《八識規矩頌》說明第六識于叁性(善、不善、無記)叁量(現量、比量、非量)叁境(性境、獨影境、帶質境)俱通的頌文「叁性叁量通叁境」[29] 有關。後句「麻繩」或許是指《攝大乘論釋》「如暗中繩顯現似蛇，由此譬喻成立通達叁種自性。」[30] 如此，則前句「性量叁叁」之「叁性」是遍計所執性、依他起性、圓成實性等叁種自性。「蝸角」也許是出自《莊子》「有國于蝸之左角觸氏，有國于蝸之右角者蠻氏，時相與爭地而戰」典故。「疑成弓影」應是「杯弓蛇影」的故事有關，《宏智禅師廣錄》也有「再坐不疑處，杯中弓影浮」[31] 以及「想變石頭山下虎，悟空弓影酒中蛇，寒枯只麼清修去，佛種從今卻較些」[32] 的句子。

　　叁、「凡身夢宅，幻無所著，知幻即離，離幻即覺。」則應該是出自于《圓覺經》：「善男子！知幻即離，不作方便。離幻即覺，亦無漸次。」[33]

　　四、「大覺圓明，鏡鑒森羅，空花凡聖，善惡安樂。」也可能與《圓覺經》：「善男子！一切衆生種種幻化，皆生如來圓覺妙心，猶如空花從空而有。幻花雖滅，空性不壞。衆生幻心，還依幻滅。諸幻盡滅，覺心不動」的義理有關。[34]

　　五、「悲願渡生，夢境斯作，劫業當頭，警惕普覺，苦海慈航，毋生退卻，蓮開泥水，端坐佛陀。」此二句則表達雖在劫業苦難中，悲願渡生不退轉的勉勵。如此，禅定不只是修行者內心世界的安立，所謂「逃禅」之譏，進一步發揮出來，也作爲建設人間淨土的精神力量的支柱。所以，虛雲和尚之後半生(六十叁歲∼百二十歲)以建寺安僧爲主，總共複興了六個叢林道場，重建大小寺院庵堂共八十余處。在衰敗的佛教與混亂的世間中，發揮中流砥柱的功能。此功績或許可作爲發揮禅定淑世利生力量的最佳實例，而且這種「老而彌堅」的精神，對二十一世紀之高齡化人口結構社會，也可作爲老年生涯規劃的榜樣。

　　p. 164

　　【參考文獻】

　　一、佛典的引用主要是用「中華電子佛典協會」(ChineseBuddhist Electronic Text Association, 簡稱 CBETA)的電子佛典系列(大正新修大藏經第1冊至55冊暨85冊)光碟，引用出處的紀錄(例如：T30, no. 1579, p. 517, b6~17)是表示冊數、經號、頁數、欄數、行數。另外《新卍續藏》是指《新纂大日本續藏經》(國書刊行會)。

　　二、本文所用的虛雲老和尚資料大多使用「虛雲老和尚網路專集」(http://www.bfnn.org/hsuyun)

　　叁、專書：

　　釋純果(1976)《虛雲老和尚見聞事略》

　　岑學呂(1953)《虛雲和尚法彙》

　　(1978)《虛雲和尚年譜》。臺北：佛教書局

　　(1987)《虛雲和尚年譜暨法彙》增訂本。臺北：佛教書局

　　p. 165

　　An Inquiry into Master Xuyun”s Experience of Staying in Meditative Absorption for Extended Periods of Time

　　Huimin BHIKKHU

　　Professor, Taipei National University of the Arts

　　Summary

　　According to The Chronicle of Master Xuyun, the Master had three experiences of long-dwelling in samādhi in his life—one instance lasting a half-month, and two lasting nine days each. How are we to comprehend the capability for long-dwelling in samādhi from a Buddhist perspective

　　 What are the relevant issues in the study of samādhi and meditation

　　 Are there similar cases to befound in the Buddhist canon

　　 This article investigates the above questions, and is summarized below.

　　1. In Buddhist literature, samādhi can be analyzed in three stages: entering into, dwelling in, and emerging from samādhi. Additionally, there is theory of the “five kinds of mastery” in developing samādhi, which consists of the above three (entering, dwelling, and emerging), with the addition of the masteries of turning and observing.

　　2. Master Xuyun replied that the eighteen day-long samādhi experience on Mt. Zhongnan at the age of 62 (Dec. 1901～Jan. 1902) was not intentional, for if there is an intention, then one cannot enter samādhi. Neither, however, does one enter samādhi unintentionally, as one is not insentient like a stone or a statue. (I.e., samādhi is entered neither through intention nor without intention.) Thus one should say “concentrate the mind, and nothing is impossible.” He also used the Chan practice of “observing the source of the language” (by Master Huangbo Xiyun, Tang dynasty) to answer the question of how one enters samādhi.

　　p. 166

　　3. According to the Abhidharma-mahāvibhāsa-śāstra (fasc. 153), beings in the desire realm require the nourishment of food and drink (called “sequential physical food”) to sustain the existence of the bodily elements. If one dwells in samādhi for an extended period of time, although the body will remain intact during samādhi, its elements would disperse after exiting samādhi. Thus, one could dwell in the “concentration of cessation” for no longer than seven days and nights due to the lack of alimentary nutrition to sustain the body. The text also uses two real cases of dwelling in the concentration of cessation (one for thre…

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