..续本文上一页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.

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

　　[1] 其他的用例：「复次，佛用是种种性智力，知是众生可度？是不可度？是今世可度？是后世可度？是即时可度？是异时可度？是现前可度……是利根？是钝根？是中根？……是人善知五众相、十二入、十八界、十二因缘，是处，非是处，苦集灭道，善知入定、出定、住定。」(T25, p. 239, c2ff.)

　　[2] 「复有三十二相，谓：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，静相，领纳相，分别相，俱行相，染污相，不染污相，正方便相，邪方便相，光明相，观察相，贤善定相，止相，举相，观相，舍相，入定相，住定相，出定相，增相，减相，方便相，引发相。」(T30,p. 334, a20~25)

　　[3] Visuddhimagga(PTS)IV, 131.

　　[4] T12,p. 1111, a8~21.

　　[5] 例如：《妙法莲华经玄义》「观心引证者……《遗教》云：制心一处，无事不办，心是用也。」(T33, p. 685, c17~24)《修习止观坐禅法要》「故经云：制心一处，无事不办。」(T46, p. 469, c24~29)《最上乘论》(T48, p.377,c19~25)。《宗镜录》(T48, p. 632, b14~20)等。

　　[6] 《佛遗教经论疏节要》：「制之一处，无事不办……〔补注〕无事不办所该者广，当知万法由心，其心一故，百千三昧辩才神通光明，无不具足。」(T40, p. 849, b10~19)《修习止观坐禅法要》：「复次，行者因修止观故，若得身心澄净，或发无常、苦、空、无我、不净、世间可厌，食不净相、死、离尽想；念佛、法、僧、戒、舍、天；念处、正勤、如意、根、力、觉、道；空、无相、无作；六度诸波罗蜜、神通变化等，一切法门发相，是中应广分别。故经云：制心一处，无事不办。」(T46, p. 469, c24~29)

　　[7] T48,p. 387, a10~29

　　[8] 1953年2月25日《上海玉佛寺禅七开示》(岑学吕编辑)。

　　[9] T47, no. 1998A, p.886, a3~15.《大慧普觉禅师语录》中其他类似「赵州无」话头的开示还有：T47, p. 900, b4~8; p.901, c21~29; p. 911, a13~18; p. 921, c5~19; p. 926, a19~29等。

　　[10] 他在别处也有「一团热铁」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] 此与「意言」(*manojalpa；内心的语言)的瑜伽行派教理有关，可藉由「唯是意言」的观察方法，体悟「唯识」的道理。参考释惠敏(2003)，〈从《六门教授习定论》三种「禅定对象」的分类看佛教禅法的特色〉，《宗教研究》第6期。台北：辅仁大学宗教学系。

　　[15] 《瑜伽师地论》T30, no. 1579,p. 340, c9~10；《大乘阿毗达磨集论》：「何等灭尽定？谓已离无所有处欲，超过有顶暂息想作意为先故。于不恒行诸心心所及恒行一分(染污意)心心所灭，假立灭尽定。」(T31, no.1605, p. 665, c5~8)；依《大乘阿毗达磨杂集论》(T31, no. 1606, p. 700,b11)的解释「恒行一分心心所」是指「染污意」。

　　[16] T27,no. 1545, p. 779, c3~29。在异译本《阿毗昙毗婆沙论》也有相同的记载(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] 《大唐大慈恩寺三藏法师传》T50, no.2053, p. 250, c10~28。《大唐西域记》T51, no. 2087, p. 942, b11~29。

　　[21] 《新卍续藏》X73, n1456, p. 0852a4~5。

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

　　[23] T51,no. 2087, p. 896, b20~24；《婆薮盘豆法师传》T50, no. 2049, p. 188, c9ff.。此外《往生集》「天亲菩萨，天竺人，广造诸论。升兜率内院，礼觐弥勒，复着无量寿经论及净土偈五门修法，普劝往生。」(T51, no. 2072, p. 150, b20~23)

　　[24] 印顺《说一切有部为主的论书与论师之研究》p.640ff.

　　[25] T50,no. 2059, p. 334, c6~11。《大方广佛华严经感应传》记载觉贤于《华严经》中有所不通，即升兜率，请问弥勒世尊。(T51, no. 2074, p. 173, c3~9)

　　[26] T50,no. 2059, p. 339, c5~12。另有类似谘问戒律问题的事例，记载于《法苑珠林》(T53, no. 2122, p.945, a8~19)；《三宝感应要略录》(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《大乘密严经》：「佛说如来藏，以为阿赖耶，恶慧不能知，藏即赖耶识。如来清净藏，世间阿赖耶，如金与指环，展转无差别。譬如巧金师，以净好真金，造作指严具，欲以庄严指，其相异众物，说名为指环。」(T16, no. 681, p. 747, a17~23)

　　[29] 例如：《八识规矩补注》「三性三量通三境。此言第六识于三性三量三境俱通。」(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。

《虚云和尚长时住定经验之探索》全文阅读结束。