..续本文上一页。后以戒法授览，览还至于填，复以戒法授彼方诸僧，后乃归。 [27]

　　(二)识智波水偈

　　我们若分析虚云和尚「梦至兜率内院，见弥勒菩萨说法」的内容，可知有如下的重点：

　　一、「识智何分，波水一个，莫昧瓶盆，金无厚薄。」此段讨论「妄识与智慧」的关系犹如「波水」，两者之体性不异。「妄识与智慧」也如金瓶与金盆，虽然外形不同，但是其金性却无厚薄之分。此义理很类似《宗镜录》：

　　若真如不守自性，变识之时，此八识，即是真性上随缘之义。或分宗辩相。事则两分。若性相相成。理归一义。以不变随缘。随缘不变故。如全波之水，全水之波，动静似分，湿性无异。《清凉记》引《密严经》偈云：如来清净藏，世间阿赖耶，如金与指镮，展转无差别。即赖耶体是如来藏。与妄染合，

　　p. 163

　　名阿赖耶，更无别体。又金色如指镮金体即金。[28]

　　二、「性量三三，麻绳蜗角，疑成弓影，病惟去惑。」此有可能是依《八识规矩颂》说明第六识于三性(善、不善、无记)三量(现量、比量、非量)三境(性境、独影境、带质境)俱通的颂文「三性三量通三境」[29] 有关。后句「麻绳」或许是指《摄大乘论释》「如暗中绳显现似蛇，由此譬喻成立通达三种自性。」[30] 如此，则前句「性量三三」之「三性」是遍计所执性、依他起性、圆成实性等三种自性。「蜗角」也许是出自《庄子》「有国于蜗之左角触氏，有国于蜗之右角者蛮氏，时相与争地而战」典故。「疑成弓影」应是「杯弓蛇影」的故事有关，《宏智禅师广录》也有「再坐不疑处，杯中弓影浮」[31] 以及「想变石头山下虎，悟空弓影酒中蛇，寒枯只么清修去，佛种从今却较些」[32] 的句子。

　　三、「凡身梦宅，幻无所著，知幻即离，离幻即觉。」则应该是出自于《圆觉经》：「善男子！知幻即离，不作方便。离幻即觉，亦无渐次。」[33]

　　四、「大觉圆明，镜鉴森罗，空花凡圣，善恶安乐。」也可能与《圆觉经》：「善男子！一切众生种种幻化，皆生如来圆觉妙心，犹如空花从空而有。幻花虽灭，空性不坏。众生幻心，还依幻灭。诸幻尽灭，觉心不动」的义理有关。[34]

　　五、「悲愿渡生，梦境斯作，劫业当头，警惕普觉，苦海慈航，毋生退却，莲开泥水，端坐佛陀。」此二句则表达虽在劫业苦难中，悲愿渡生不退转的勉励。如此，禅定不只是修行者内心世界的安立，所谓「逃禅」之讥，进一步发挥出来，也作为建设人间净土的精神力量的支柱。所以，虚云和尚之后半生(六十三岁∼百二十岁)以建寺安僧为主，总共复兴了六个丛林道场，重建大小寺院庵堂共八十余处。在衰败的佛教与混乱的世间中，发挥中流砥柱的功能。此功绩或许可作为发挥禅定淑世利生力量的最佳实例，而且这种「老而弥坚」的精神，对二十一世纪之高龄化人口结构社会，也可作为老年生涯规划的榜样。

　　p. 164

　　【参考文献】

　　一、佛典的引用主要是用「中华电子佛典协会」(ChineseBuddhist Electronic Text Association, 简称 CBETA)的电子佛典系列(大正新修大藏经第1册至55册暨85册)光碟，引用出处的纪录(例如：T30, no. 1579, p. 517, b6~17)是表示册数、经号、页数、栏数、行数。另外《新卍续藏》是指《新纂大日本续藏经》(国书刊行会)。

　　二、本文所用的虚云老和尚资料大多使用「虚云老和尚网路专集」(http://www.bfnn.org/hsuyun)

　　三、专书：

　　释纯果(1976)《虚云老和尚见闻事略》

　　岑学吕(1953)《虚云和尚法汇》

　　(1978)《虚云和尚年谱》。台北：佛教书局

　　(1987)《虚云和尚年谱暨法汇》增订本。台北：佛教书局

　　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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