According to The Chronicle of Master Xuyun，the Master had three experiences of long-dwelling in samadhi 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 samadhi from a Buddhist perspective? What are the relevant issues in the study of samadhi and meditation? Are there similar cases to be found in the Buddhist canon? This article investigates the above questions, and is summarized below. 1. In Buddhist literature，samadhi can be analyzed in three stages：entering into，dwelling in，and emerging from samadhi. Additionally，there is theory of the "five kinds of mastery" in developing samadhi，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 samadhi 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 samadhi. Neither，however，does one enter samadhi unintentionally，as one is not insentient like a stone or a statue. (I.e.，samadhi 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 samadhi. 3. According to the Abhidharma-mahavibhasa-sastra (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 samadhi for an extended period of time，although the body will remain intact during samadhi，its elements would disperse after exiting samadhi. Thus, one could dwell in the “concentration of cession ” 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 cession (one for three months, the other for a month or half a month) as examples for illustration. 4. The Cheng weishi lun liaoyideng discuss long-dwelling in the concentration cession，in which life is sustained by three kinds of spiritual nutriment：consciousness, sensory contact，and volition. But the Abhidharma-mahavibhasa-sastra and the Tattva-siddhi- sastra 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 samadhi for nine days. Afterwards he mentioned the experience of “dreaming that I visited tusita heaven，and saw Maitators, who gave a discourse. ” There are numerous records of meditators in Kasmara and India in the fourth and fifith centuries having similar experiences of visiting tusita heaven for Maitreya’s discourses. 6. During Master Xuyun’s samadhi，the poem “Consciousness and wisdom，waves and water ” given by Maitreya states that the relationship of consciousn
