大方廣佛華嚴經隨疏演義鈔 21.26

21.26

疏「石室留影毒龍革心」者，革，變也。即《觀佛三昧海經》，彼事極長，今當略意。即第七經，佛告阿難云：「如來到那乾訶羅國古仙所，止簷匐華林，有毒龍池，青蓮華泉北，羅剎石穴阿那斯山南。爾時彼穴有五羅剎，化作龍女與毒龍通，龍復降雹、羅剎亂行，飢饉疾疫已歷四年。時王驚懼，禱祀神祇，於事無益。」下取意引。有一梵志讚佛功德，彼王焚香遙請如來。如來受那乾訶羅王弗巴浮提請，廣現神變。羅剎毒龍既受化已，爾時龍王長跪合掌勸請世尊：「唯願如來常住此間。佛若不在我發惡心，無由得成無上菩提。」世尊不離龍窟，復受王請入城教化。遊行往昔行菩薩道處，諸龍皆從。聞佛欲還，復啼哭雨淚白佛言：「世尊！請佛常住。云何捨我？我不見佛，當作惡事墜墮惡道。」爾時世尊安慰龍王：「我受汝請，坐汝窟中千五百歲。」釋迦文佛踊身入石，猶如明鏡，人見面像。諸龍皆見佛在石內，影現於外。爾時諸龍合掌歡喜，不出其池，常見佛日。爾時世尊結跏趺坐在石壁內，眾生見時，遠望則見、近則不現。諸天百千供養佛影，影亦說法。時梵天王合掌恭敬，以偈頌曰：「如來處石窟，踊身入石裏，如日無障礙，金光相具足。我今頭面禮，牟尼救世尊。」經文甚廣。復令眾生觀於佛座，見丈六像坐於草座，作一石窟高一丈八尺、深二十四步，青白石想。又想此窟成七寶窟，見佛形像踊入石壁等。《廣弘明集》說遠公有此《石影讚》，說處所與經全同，云「在西域那伽訶羅國南山古仙石室中，度流沙逕道去此一萬五千八百五十里。」感世之應，備於別傳。《西域記》第八亦說遠公序云「昔遇西域沙門，輒飡遊方之說，知有佛影，而傳者尚未曉。然及在此山，值罽賓禪師南國律學道士，與昔聞既同，並是其人遊歷所經。因詳其間，乃圖之，為銘曰『廓矣大像，理玄無名，體神入化，落影離形。迴輝層巖，凝映虛亭，在陰不昧，處暗逾明。婉出蟬蛻，朝宗百靈，應不同方，迹絕杳冥（其一）。茫茫荒宇，靡勸靡獎，淡虛寫容，拂空傅像。相具體微，神姿自朗，白毫吐曜，昏夜中爽。感誠乃應，扣機發響，留音停岫，津悟冥賞。撫之有會，功弗由囊（其二）。』」餘如《廣弘明集》。罽賓禪師，即耶舍三藏疏。「世人靡不有初」等者，本即《毛詩》王註，《周易》亦用此言。靡，無也。鮮，少也。克，能也。

Regarding the Commentary's stating that "in the stone cave leaving a shadow, the venomous dragon transformed its heart," ge means to transform. This is from the Guanfo sanmei hai jing. That narrative is extremely long; now its main points will be summarized. That is, in the seventh fascicle, the Buddha told Ānanda: "The Tathāgata went to the dwelling of the ancient ṛṣi in the country of Nagarahāra, staying in the Campaka flower grove. There was a venomous dragon's pool north of the blue lotus spring, and south of the stone cave of the rākṣasas on Mount Anāsa. At that time, in that cave were five rākṣasīs who transformed into dragon-maidens and consorted with the venomous dragon. The dragon then sent down hailstorms, and the rākṣasas acted wildly; famine and pestilence had already lasted for four years. At that time the king was terrified and offered prayers and sacrifices to the spirits and gods, but with no benefit to the situation." Below, the meaning is cited in summary: A certain brahmin praised the Buddha's virtues, and the king burned incense, inviting the Tathāgata from afar. The Tathāgata accepted the invitation of King Shubhabhūti of Nagarahāra and broadly manifested divine transformations. After the rākṣasas and the venomous dragon had received transformation, at that time the dragon king knelt on both knees with palms joined and entreatingly requested the World-Honoured One: "I only wish the Tathāgata would constantly abide here. If the Buddha is not present, I will give rise to evil intentions, with no way to attain anuttarasamyaksaṃbodhi." Without leaving the dragon's cave, the World-Honoured One also accepted the king's invitation to enter the city to teach and transform. He wandered through places where he had practiced the bodhisattva path in the past, and all the dragons followed him. Hearing that the Buddha wished to return, they wept and shed tears, saying to the Buddha: "World-Honoured One! We request the Buddha to constantly abide here. Why abandon us? If we do not see the Buddha, we will commit evil deeds and fall into the evil destinies." At that time the World-Honoured One comforted the dragon king: "I accept your request, and will sit in your cave for one thousand five hundred years." Śākyamuni Buddha leapt up and entered the stone, just like a bright mirror where people see the reflection of a face. All the dragons saw the Buddha inside the stone, his shadow appearing outside. At that time the dragons joined their palms in joy, not leaving their pool, constantly seeing the Buddha-sun. At that time the World-Honoured One sat cross-legged inside the stone wall; when sentient beings saw him, looking from afar they saw him, but up close he did not appear. Hundreds of thousands of devas made offerings to the Buddha's shadow, and the shadow also preached the Dharma. At that time the Brahma King reverently joined his palms and praised in verse: "The Tathāgata abides in the stone cave, / Leaping his body into the stone, / Like the sun without obstruction, / Complete with golden-light marks. / I now bow my head in worship / To the Muni, the World-Honoured Savior." The sūtra text is very extensive. It also instructs sentient beings to visualize the Buddha's seat: seeing a sixteen-foot image sitting on a grass seat, one visualizes a stone cave eighteen feet high and twenty-four paces deep, visualized as blue-white stone. Furthermore, one visualizes this cave becoming a cave of seven jewels, seeing the form and image of the Buddha leaping into the stone wall, and so forth. The Guang hongming ji says that Master Huiyuan had this "Eulogy on the Stone Shadow," describing the location in complete agreement with the sūtra, stating: "Located in an ancient ṛṣi's stone chamber on the southern mountain of the country of Nagarahāra in the Western Regions; crossing the flowing sands, the route is 15,850 li from here." His responses that moved the world are fully recorded in his separate biography. Fascicle 8 of the Xiyu ji also quotes Master Huiyuan's preface: "Formerly meeting a śramaṇa from the Western Regions, I eagerly took in his accounts of traveling abroad, learning of the Buddha's shadow, yet those who transmitted it were not yet clear about it. However, when on this mountain, I encountered a Kashmiri meditation master and a Vinaya-master Daoist from the southern countries; their accounts matched what I had heard before, both having personally traveled through those lands. Thereupon detailing the matter, I drew it and composed an inscription, which says: / 'Vast is the great image! / Its principle is profound and nameless. / Its essence is spiritual, entering transformation, / Casting its shadow, transcending form. / Revolving brilliance upon layered crags, / Congealing radiance upon empty pavilions. / In darkness it is not dimmed; / Dwelling in shadow it shines all the more. / Gracefully emerging like a cicada's slough, / Revered by hundreds of spirits. / Responses vary according to place; / Traces vanish into the obscure.' (First) / 'Boundless is the desolate realm, / With none to exhort or encourage. / In tranquil emptiness its countenance is traced; / Brushing the void, the image is passed on. / Marks complete, its substance subtle, / Its spiritual bearing naturally luminous. / The white ūrṇā emits radiance, / Dispelling gloom in the dark night. / Responding when moved by sincerity, / Striking the trigger, resonance resounds. / Lingering sounds remain in the peaks; / Ferrying across, awakening to subtle appreciation. / Caressing it, there is encounter; / Its efficacy does not stem from outward form.' (Second) / The rest is as in the Guang hongming ji. The Kashmiri meditation master was the Tripiṭaka master Yaśas. Regarding the Commentary's 'Among worldly people, none fail to have a beginning' and so forth: this originally comes from Wang's commentary on the Mao Poetry, and the Zhouyi also uses this expression. Mi means none. Xian means few. Ke means able.