[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 8.27 # 維摩經略疏垂裕記 8.27 維摩經略疏垂裕記 8.27 - **Language:** Classical Chinese ### [8.27](https://indike.org/pramana/in.bauddha.taisho.1779.8.27) 二、文殊堪為問疾人，二：初、標列。二、正解，五：初、位高。「不無高下」者，等覺有初，中，後心故，文殊修行積久，即後心菩薩也。「此亦一往」者，暹云：皆望後釋，所以前文但成一往。二、垂迹。「是龍種如來」者，《楞嚴》云也。三、顯圓。「央掘從少」者，既少分弘偏，故為央掘訶折。以多分弘圓，故與淨名事同。四、愜眾情。「左面大臣」者，且順此方以分左右，餘如前記。五、隨物機。「諸菩薩至如兩槌」者，荊溪云：不云二乘但云菩薩者，秖是互為砧槌而已。以力等故得兩槌名，必不可云兩砧故也。亦可互為砧槌，如初入室，文殊設問而淨名答。至〈觀眾生〉，淨名乃令文殊說法。及〈不二門〉，更互說默，為二聖利物之式。亦可得云：文殊以言說之槌，扣淨名真理之砧，乃成中間稱教之益。始會砧槌理教之用。「為淨名稱歎」者，暹云：經云「善來文殊師利」等是也。 > Second, Mañjuśrī being capable of being the person to inquire after the illness, which has two parts: first, marking and listing; second, direct explanation, in five parts: first, high stage. As for "not being without higher and lower," because equal enlightenment has initial, middle, and final minds; Mañjuśrī has accumulated practice for a long time, and is thus a bodhisattva of the final mind. As for "this is also an initial pass," Daoxian says: Because all are explained looking forward to what follows, the preceding text only forms an initial pass. Second, manifesting traces. As for "being the Tathāgata of the Dragon Race," it is stated in the \*Śūraṅgama\*. Third, manifesting the perfect. As for "Aṅgulimāla following the minor," since he propagated the biased to a minor degree, he was reproved and broken down by Aṅgulimāla. Because \[Mañjuśrī\] predominantly propagated the perfect, his activity was identical to Jingming's. Fourth, suiting the assembly's feelings. As for "minister on the left," this temporarily accords with this land in distinguishing left and right; the rest is as recorded before. Fifth, adapting to the capacities of beings. As for "the bodhisattvas reaching \[parity\] like two hammers," Jingxi says: Not mentioning the two vehicles but only mentioning bodhisattvas is merely because they serve as anvil and hammer to one another. Because their powers are equal, they obtain the name "two hammers"; one certainly cannot call them "two anvils." They may also serve as anvil and hammer mutually: as upon first entering the room, Mañjuśrī posed questions and Jingming answered; reaching "Contemplating Living Beings," Jingming then had Mañjuśrī expound the Dharma; and in the "Non-dual Gate," they alternately spoke and kept silent, serving as the model of the two sages benefiting beings. One may also say: Mañjuśrī, with the hammer of verbal expression, struck the anvil of Jingming's true principle, thereby bringing about the intermediate benefit that accords with the teaching. This first unites the functions of principle and teaching as anvil and hammer. As for "being praised by Jingming," Daoxian says: The sūtra stating "Welcome, Mañjuśrī!" and so forth is precisely this. > — English (machine translation) (machine translation) - [Previous: 8.26](https://indike.org/pramana/in.bauddha.taisho.1779.8.26) - [Next: 8.28](https://indike.org/pramana/in.bauddha.taisho.1779.8.28) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1779.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.8.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.8.27](https://indike.org/pramana/in.bauddha.taisho.1779.8.27) · Pramāṇa