..續本文上一頁e months, the other for a month or half a month) as examples for illustration.

　　4. The Cheng weishi lun liaoyideng discusses long-dwelling in the concentration of cessation, in which life is sustained by three kinds of spiritual nutriment: consciousness, sensory contact, and volition. But the Abhidharma-mahāvibhāsa-śāstra and the Tattva-siddhi-śāstra presume the absence of all four kinds of nutriment (sequential physical food, consciousness, sensory contact, and volition) during the concentration of cessation.

　　5. During the Yunmen incident in 1951, at the age of 112, Master Xuyun meditated and dwelled in samādhi for nine days. Afterwards he mentioned the experience of “dreaming that I visited tusita heaven, and saw Maitreya, who gave a discourse.” There are numerous records of meditators in Kāśmīra and India in the fourth and fifth centuries having similar experiences of visiting tusitaheaven for Maitreya”s discourses.

　　6. During Master Xuyun”s samādhi, the poem “Consciousness and Wisdom, Waves and Water” given by Maitreya states that the relationship of consciousness to wisdom is like that of wave to water: the essence of water is no different from the essence of waves. The content may relate to the Zongjing lu, Bashi guiju song and Yuanjue jing, etc. The last two lines of the poem encourage the preservation of the compassionate vows to liberate all beings despite suffering throughout aeons of lives. Therefore, samādhi is not only for the inner peace of meditators, derogatorily termed “escapist Chan,” but when further exploited, samādhi becomes a pillar of spiritual strength to establish the Pure Land on earth.

　　關鍵詞： 1.Master Xuyun 2.samādhi 3.the four kinds of nutriment 4.Maitreya 5.consciousness and wisdom

　　[1] 其他的用例：「複次，佛用是種種性智力，知是衆生可度？是不可度？是今世可度？是後世可度？是即時可度？是異時可度？是現前可度……是利根？是鈍根？是中根？……是人善知五衆相、十二入、十八界、十二因緣，是處，非是處，苦集滅道，善知入定、出定、住定。」(T25, p. 239, c2ff.)

　　[2] 「複有叁十二相，謂：自心相，外相，所依相，所行相，作意相，心起相，安住相，自相相，共相相，粗相，靜相，領納相，分別相，俱行相，染汙相，不染汙相，正方便相，邪方便相，光明相，觀察相，賢善定相，止相，舉相，觀相，舍相，入定相，住定相，出定相，增相，減相，方便相，引發相。」(T30,p. 334, a20~25)

　　[3] Visuddhimagga(PTS)IV, 131.

　　[4] T12,p. 1111, a8~21.

　　[5] 例如：《妙法蓮華經玄義》「觀心引證者……《遺教》雲：製心一處，無事不辦，心是用也。」(T33, p. 685, c17~24)《修習止觀坐禅法要》「故經雲：製心一處，無事不辦。」(T46, p. 469, c24~29)《最上乘論》(T48, p.377,c19~25)。《宗鏡錄》(T48, p. 632, b14~20)等。

　　[6] 《佛遺教經論疏節要》：「製之一處，無事不辦……〔補注〕無事不辦所該者廣，當知萬法由心，其心一故，百千叁昧辯才神通光明，無不具足。」(T40, p. 849, b10~19)《修習止觀坐禅法要》：「複次，行者因修止觀故，若得身心澄淨，或發無常、苦、空、無我、不淨、世間可厭，食不淨相、死、離盡想；念佛、法、僧、戒、舍、天；念處、正勤、如意、根、力、覺、道；空、無相、無作；六度諸波羅蜜、神通變化等，一切法門發相，是中應廣分別。故經雲：製心一處，無事不辦。」(T46, p. 469, c24~29)

　　[7] T48,p. 387, a10~29

　　[8] 1953年2月25日《上海玉佛寺禅七開示》(岑學呂編輯)。

　　[9] T47, no. 1998A, p.886, a3~15.《大慧普覺禅師語錄》中其他類似「趙州無」話頭的開示還有：T47, p. 900, b4~8; p.901, c21~29; p. 911, a13~18; p. 921, c5~19; p. 926, a19~29等。

　　[10] 他在別處也有「一團熱鐵」的用例，如T47,no. 1998A, p. 912, a12~17。

　　[11] T47,no. 1998A, p. 902, a4~6。

　　[12] T47,no. 1998A, p. 891, a22~27。

　　[13] T47,no. 1998A, p. 898, a26~29。

　　[14] 此與「意言」(*manojalpa；內心的語言)的瑜伽行派教理有關，可藉由「唯是意言」的觀察方法，體悟「唯識」的道理。參考釋惠敏(2003)，〈從《六門教授習定論》叁種「禅定對象」的分類看佛教禅法的特色〉，《宗教研究》第6期。臺北：輔仁大學宗教學系。

　　[15] 《瑜伽師地論》T30, no. 1579,p. 340, c9~10；《大乘阿毗達磨集論》：「何等滅盡定？謂已離無所有處欲，超過有頂暫息想作意爲先故。于不恒行諸心心所及恒行一分(染汙意)心心所滅，假立滅盡定。」(T31, no.1605, p. 665, c5~8)；依《大乘阿毗達磨雜集論》(T31, no. 1606, p. 700,b11)的解釋「恒行一分心心所」是指「染汙意」。

　　[16] T27,no. 1545, p. 779, c3~29。在異譯本《阿毗昙毗婆沙論》也有相同的記載(T28, no. 1546, p. 336, b16~p. 336, c9)。

　　[17] T27,no. 1545, p. 779, c24~25。

　　[18] T27,no. 1545, p. 782, c12~14。

　　[19] T32,no. 1646, p. 345, b9~11。

　　[20] 《大唐大慈恩寺叁藏法師傳》T50, no.2053, p. 250, c10~28。《大唐西域記》T51, no. 2087, p. 942, b11~29。

　　[21] 《新卍續藏》X73, n1456, p. 0852a4~5。

　　[22] 《新卍續藏》X73, n1452, p. 0147b18~19。

　　[23] T51,no. 2087, p. 896, b20~24；《婆薮盤豆法師傳》T50, no. 2049, p. 188, c9ff.。此外《往生集》「天親菩薩，天竺人，廣造諸論。升兜率內院，禮觐彌勒，複著無量壽經論及淨土偈五門修法，普勸往生。」(T51, no. 2072, p. 150, b20~23)

　　[24] 印順《說一切有部爲主的論書與論師之研究》p.640ff.

　　[25] T50,no. 2059, p. 334, c6~11。《大方廣佛華嚴經感應傳》記載覺賢于《華嚴經》中有所不通，即升兜率，請問彌勒世尊。(T51, no. 2074, p. 173, c3~9)

　　[26] T50,no. 2059, p. 339, c5~12。另有類似谘問戒律問題的事例，記載于《法苑珠林》(T53, no. 2122, p.945, a8~19)；《叁寶感應要略錄》(T51, no.2084, p. 833, a4~18)。

　　[27] T50,no. 2059, p. 399, a11~16。

　　[28] T48,no. 2016, p. 441, a17~24。所引《大乘密嚴經》：「佛說如來藏，以爲阿賴耶，惡慧不能知，藏即賴耶識。如來清淨藏，世間阿賴耶，如金與指環，展轉無差別。譬如巧金師，以淨好真金，造作指嚴具，欲以莊嚴指，其相異衆物，說名爲指環。」(T16, no. 681, p. 747, a17~23)

　　[29] 例如：《八識規矩補注》「叁性叁量通叁境。此言第六識于叁性叁量叁境俱通。」(T45, no. 1865, p. 470, c9~10)

　　[30] T31,no. 1598, p. 415, c3~4。

　　[31] T48,no. 2001, p. 6, c9~10。

　　[32] T48,no. 2001, p. 95, c26~28。

　　[33] T17,no. 842, p. 914, a20~21。

　　[34] T17,no. 842, p. 914, a10~13。

《虛雲和尚長時住定經驗之探索》全文閱讀結束。