法華文句記 2.99

2.99

次釋影響眾者，然化主形聲必資伴以影響，方令發起擊動事遂，如響之應聲、影之隨形，亦法、譬、合。初法者，初兩句明影響之本，次「隱其」下明能輔之迹，所輔唯一故云「法王」。而能輔者，示因示漸示始示終，眾聖之威儀也。示因故古佛隱極而現修行，示漸故法身潛圓以現偏小，此皆匡輔釋迦法王。「匡」正也。謚法曰：貞心大度曰匡。「輔」者毘助也。貞心助主知物機有在，讓正化之功，故云「影響」。次喻者，如星晦獨照之用，但建輔月之功，顯德冥扶故云雖無為作而有巨益。《大論》問：諸比丘何故常隨世尊？答：如病差隨醫，顯醫功也。此舉實行者尚有影響之儀，況法身古佛垂形助化，故知四眾如輕病者差，八部如重病者差，輕重俱有權實影響。

Next, in explaining the mirroring audience (yǐngxiǎng zhòng): the forms and sounds of the master of transformation must rely on companions to act as reflections and echoes, only then causing the initiation and stirring to succeed, just as an echo answers a sound and a shadow follows a form. This also consists of the method, the simile, and the application. First, regarding the method: the first two lines clarify the origin of mirroring; next, from "concealing their..." onward, it clarifies the traces that can provide support. What is supported is singular, hence called the "Dharma King." Those that can support manifest the cause, manifest the gradual, manifest the beginning, and manifest the end—this is the deportment of the various holy ones. Because they manifest the cause, ancient buddhas conceal their ultimate state to appear as practitioners; because they manifest the gradual, the dharmakāya conceals the perfect to manifest the one-sided and small. All these serve to correct and assist Śākyamuni, the Dharma King. "Kuang" (匡) means to correct. The Posthumous Title Regulations state: "A loyal mind and vast generosity is called kuang." "Fu" (輔) means to assist and support. With a loyal mind they assist the master, knowing that living beings' capacities are ripe, and yield the merit of the primary transformation; hence they are called "shadow and echo" (mirroring). Next, regarding the simile: just as stars obscure their own light of independent shining, merely establishing the merit of assisting the moon, revealing virtue and secretly aiding, it is said that although they do not intentionally act, there is immense benefit. The Great Treatise asks: "Why do the monks constantly follow the World-Honoured One?" Answer: "Just as one whose disease is cured follows the physician to make evident the physician's skill." If this adduces that genuine practitioners still display the deportment of a mirroring audience, how much more so for ancient buddhas of the dharmakāya descending with manifested forms to aid transformation? Thus we know that the four assemblies are like those cured of mild illnesses, and the eight classes are like those cured of severe illnesses; in both mild and severe cases there are provisional and real mirroring audiences.