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An Inquiry Into Master Xuyun's Experiences of Long-dwelling in Samādhi=虛雲和尚長時住定經驗之探索
Author Huimin, Bhikkhu
Source Chung-Hwa Buddhist Journal=中華佛學學報
Volumen.22
Date2009.07.01
Pages45 - 68
PublisherChung-Hwa Institute of Buddhist Studies=中華佛學研究所
Publisher Url http://www.chibs.edu.tw/ch_html/index_ch00.html
Location新北市, 臺灣 [New Taipei City, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese; 英文=English
Note作者為法鼓佛教學院校長、國立台北藝術大學教授
KeywordMaster Xuyun=虛雲; Samādhi=禪定; The Four Kinds of Food=四食; Maitreya=彌勒; Consciousness and Wisdom=識智
AbstractAccording to The Chronicle of Master Xuyun, the Master had three experiences of longdwelling in samādhi—one for eighteen days, and two of nine days’ duration. Master Xuyun has remarked that his eighteen-day samādhi experience on Zhungnan mountain (Dec. 1901- Jan. 1902) at the age of 62 was not intentional, as one cannot enter samādhi with such an intention; but neither was it unintentional. He used the Chan practice of ‘Observing the Head Phrase’ to answer questions about how to enter samādhi, but he did not address the issue of surviving long-dwelling experiences without sustenance. According to the Abhidharmamahā-vibhā?ā-?astra, beings in the desire realm require ‘sequential physical food’ to sustain the existence of the bodily elements. The Cheng weishi lun liaoyideng 成唯識論了義燈 asserts that when long dwelling in the ‘concentra tion of cessation’, life is sustained by the three kinds of spiritual food, namely ‘consciousness’, ‘sensory food’, and ‘volition’. But both the Abhidharma-mahā-vibhā?ā-?astra and the Tattva-siddhi-?āstra presume the absence of all the four foods (‘sequential physical food’, ‘consciousness’, ‘sensory food’, and ‘volition’) during ‘concentration of cessation’. This article will discuss Master Xuyun’s long-dwelling from an historical perspective and investigate the practical considerations of surviving so long in such a state.

根據《虛雲和尚年譜》,虛雲和尚一生中有三次(十八、九日、九日)長時「住定」時間記錄。虛雲和尚談到,1901年底 (62歲) 至1902年初 (63歲) 在終南山入定十八天不是有心入定,因為有心一定不能入定;也不是無心入定,並以「看話頭」的禪法,答覆如何入定的問題。但他沒有提到在此長時間的禪定中沒有飲食卻能維
生的問題。根據《大毘婆沙論》認為,欲界眾生的身體成份(諸根大種)須由飲食養分來維持;而《成唯識論了義燈》討論長時安住於「滅盡定」時,是以識、觸、思等三種精神性的食物來維持生命。但是《大毘婆沙論》與《成實論》則認為安住於「滅盡定」者,段、識、觸、思等四種食物皆無。這篇文章將從歷史的角度及研究維持生命的實際考量,探討虛雲和尚的長時住定經驗。
ISSN10177132 (P)
Hits1674
Created date2009.08.28
Modified date2017.06.21



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