法華文句記 2.73

2.73

今初文殊中引五文者，初三辨名，《思益》舉說明行，《悲華》論願益物。初「大經」者，從德立名，即以見性立妙德名，此準第十七闍王悔後發願文也。次二經但舉梵音不同耳。《思益》明如說而觀，觀謂不起法非法想，觀即行也，即言行相稱而得妙名。《悲華》因取妙土，益物事廣所化位高，高廣願行一切皆妙，名為妙德。菩薩利生迹因何定？於此文中亦可義立四悉釋者，即以妙德若名若體無非四悉，取土即世界，說法即為人，立行即對治，佛記等即第一義，此是圓人復當約教，從「北方」去即本迹也。又如《楞嚴經》過去無量阿僧祇劫，有佛號龍種上尊王，亦文殊是。

Now, first, in citing five passages regarding Mañjuśrī: the first three discern the name, the Siyi [jing] cites speech to clarify practice, and the Beihua [jing] discusses vows to benefit beings. First, 'the Great Sūtra' names him from virtue; that is, establishing the name 'Wondrous Virtue' from seeing the nature; this follows the text of King Ajātaśatru's vow after repentance in the seventeenth [fascicle]. The next two sūtras merely cite differences in Sanskrit pronunciation. The Siyi [jing] clarifies contemplating in accordance with speech; contemplation means not giving rise to thoughts of dharma and non-dharma, and contemplation is practice; that is, speech and practice correspond to each other, thereby obtaining the name 'Wondrous.' The Beihua [jing] is because of taking a wondrous land: the activities of benefiting beings are broad and the stages of those transformed are high; the high and broad vows and practices are all wondrous, hence named 'Wondrous Virtue.' How could the bodhisattva's traces and causes for benefiting beings be fixed? In this text one may also theoretically establish an explanation by the four siddhāntas: whether the name or essence of Wondrous Virtue, none is not the four siddhāntas—taking the land is mundane; expounding the dharma is for persons; establishing practices is antidotal; the buddha's prophecy and so forth is the supreme truth. This is a person of the perfect [teaching], and should again be treated according to the teachings; from 'the northern direction' onward is the origin and traces. Furthermore, as in the Śūraṅgama Sūtra, in the past, immeasurable asaṃkhyeya kalpas ago, there was a buddha named King Supreme Leader of the Dragon Race, who was also Mañjuśrī.