法華文句記 2.73

2.73

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.