English
Yes, what the Buddhas have not done, what all the Shravakas and Pratyekabuddhas have not done, those are what children do. They cling to permanence, annihilation, combination, arrogance, and so on. Similarly, Manjushri asked the Bhagavan, "How does one obtain forbearance of the unborn dharma?" Then, starting from the principle of forbearance such as the unobtainability of all dharmas, they discussed it, and sixty-two thousand beings generated the mind of unsurpassed Bodhi. Twelve thousand Bodhisattvas obtained forbearance of the unborn dharma. Then, the son of the gods, Blo Gros Rab Gnas, asked Manjushri, "How is it to leap from ground to ground?" Manjushri showed that all dharmas are without change and like illusions. The Bhagavan also showed it appropriately with words of hidden meaning, and praised Manjushri, saying, "Manjushri, well done! Well done! If it is to be shown, it should be shown in this way." Then, Manjushri, as a youth, explained to the son of the gods, Blo Gros Rab Gnas, the profound teachings based on the meaning of no self-nature. When he profoundly showed that all the Bodhipakshika dharmas and the three doors of liberation have no object, no meditation, and no manifestation, many monks in that assembly thought: "The Bhagavan said that by manifesting the three doors of liberation and the thirty-seven factors of enlightenment, one will attain Nirvana. If Manjushri, as a youth, prevents this, then how can his teachings be established? Isn't he showing a contradiction?" Manjushri, knowing their doubts, asked Shariputra: "You are said to be the foremost among those with great wisdom, so when one is free from desire, do renunciants have any clinging to, manifestation of, or meditation on the Four Noble Truths, the three doors of liberation, and the Bodhipakshika dharmas?" Shariputra replied, "Manjushri, it is not so. Because all dharmas are unobtainable, unborn, and emptiness, therefore they do not manifest." After explaining this teaching, three thousand monks, without grasping, had their minds completely liberated from the outflows. Then, the son of the gods, Blo Gros Rab Gnas, and Manjushri, as a youth, through questions and answers, spoke of what was unborn from the beginning.
Chinese
当（某人）讲述无所缘的甚深意义时，该眷属中的约五百比丘，因未领悟此法类而舍弃并反对，以至于自身堕入大恶趣地狱。舍利子对文殊菩萨说：五百比丘因未领悟此法类而舍弃，以至于堕入恶趣地狱，因此不要宣讲如此甚深之处，应分别解释而宣讲。文殊菩萨说：贤者舍利子，你不要不理解。凡是众生前往地狱之法，那样的事物是无所缘的。那是什么原因呢？因为一切法是无生之故。所谓分别解释而宣讲，是指：无论善男子或善女子，凡是依赖于我见者，如果他们以一切安乐资具，在如来及包括比丘僧团在内的僧众，如同恒河沙数般长久地承侍供养，都不如听闻甚深之法，此法难以理解，与一切世间相违，如空性等道理，听闻后舍弃，从而堕入大恶趣地狱，这样的人会非常迅速地从那里起身并解脱。凡是依赖于我见，未听闻此法而承侍供养如来者，并非如此。世尊对文殊童子说：文殊，好啊，好啊，如你所说，听闻此法如同佛陀出世一般。同样，从入流果到阿罗汉果之间也是如此。为什么呢？因为依赖于我见和有所缘者，无法获得或证悟。然后，世尊对舍利子说：舍利子，那些比丘会非常迅速地从那些地狱中起身并完全寂灭。愚痴之人，具有所缘之见，心怀疑惑，无论他们如何供养如来，情况并非如此。舍利子，虽然如此，那会成为他们完全寂灭之因，但不会迅速解脱，因为他们未听闻如此甚深之法。如是宣说。
English
When (someone) speaks of the profound meaning of the absence of focus, about five hundred monks in that assembly, not understanding that category of Dharma, abandoned and opposed it, to the point that they fell into the great hells of the animal realm with their own bodies. Shariputra said to Manjushri: Because five hundred monks did not understand this category of Dharma and abandoned it, they fell into the hells of the animal realm, so do not teach such profound places, but explain and teach them separately. Manjushri said: Venerable Shariputra, do not misunderstand. Whatever Dharma leads sentient beings to hell, such a thing is without focus. Why is that? Because all dharmas are unborn. What is meant by explaining and teaching separately is: Whether a son or daughter of good family, whoever relies on the view of self, even if they serve and honor the Tathagata and the Sangha, including the community of monks, with all the means of happiness for as long as their lives, as numerous as the sands of the Ganges, it is not as good as hearing the profound Dharma, which is difficult to understand, contrary to all the world, such as emptiness and other principles. Having heard and abandoned it, they fall into the great hells of the animal realm, and such people will rise from there and be liberated very quickly. Those who rely on the view of self and do not hear this Dharma and serve the Tathagata are not like that. The Blessed One said to Manjushri, who had become a youth: Manjushri, well done, well done, as you said, hearing this is like the appearance of a Buddha. Similarly, from stream-enterer to Arhat is the same. Why? Because those who rely on the view of self and have a focus cannot attain or realize it. Then, the Blessed One said to Shariputra: Shariputra, those monks will rise from those hells very quickly and be completely extinguished. Foolish people who have views of focus and are in doubt, no matter how they make offerings to the Tathagata, it is not like that. Shariputra, although that is so, it will become the cause of their complete extinction, but they will not be quickly liberated because they have not heard such profound Dharma. Thus he spoke.
Chinese
在那儿，天子慧增问文殊：您是否乐于行持梵行？文殊回答说：天子，如果我不接受梵行，也不行持梵行，那么我愿意和您一样行持梵行。天子问文殊：您考虑到什么而这样说？文殊回答说：天子，凡是接受的，就是行持；不接受的，就什么也不行持。凡是以梵行为目标的，就是行持；不以梵行为目标的，就什么也不行持。天子说：那么，文殊您不行持梵行吗？文殊回答说：天子，正是这样，我不行持梵行。因为我既不是梵，也不是行持。像这样通过提问和回答的方式，说明了凡是有所执著的，就与那件事的真义相违背；而没有任何执著，才是真正地深入到那件事的真义之中。另外，在阐述由于深思熟虑而说出的、看似矛盾的话语所蕴含的无生之义时，当时在场的菩萨中有五个修习四禅、获得五神通的人，他们因为尚未获得安忍，仍然停留在禅定之中，并且能够出入禅定。他们回忆起前世杀害父母和阿罗汉的经历，由于业的异熟果还未完全消除，内心感到痛苦，因此无法忍受这些深奥的道理，只是依赖于自身进行分别。他们无法抑制内心的烦恼，为了调伏他们，世尊开始收摄文殊童子的心。文殊从座位上站起来，将袈裟搭在左肩，右手拿起宝剑，仔细地磨砺后，朝着世尊的方向跑去。这时，世尊对文殊说：文殊，我已经死了，而且是被彻底杀死了，放过我吧！这是为什么呢？文殊，凡是生起想要杀害某人的念头的众生，当他们生起这个念头时，实际上他们早就已经将那个人杀死了。
English
There, the son of the gods, Wisdom Increase, asked Manjushri: Do you delight in practicing conduct like Brahma? Manjushri replied: Son of the gods, if I do not take up the conduct of Brahma and do not practice conduct like Brahma, then I would like to practice conduct like Brahma with you. The son of the gods asked Manjushri: Considering what do you speak in this way? Manjushri replied: Son of the gods, whatever is taken up is practiced, and whatever is not taken up is not practiced at all. Whatever is aimed at as conduct like Brahma is practiced, and whatever is not aimed at is not practiced at all. The son of the gods said: So, Manjushri, do you not practice conduct like Brahma? Manjushri replied: Son of the gods, that is so; I do not practice conduct like Brahma. Because I am neither Brahma nor practice. Thus, through questions and answers, it is shown that whatever is fixated upon is contrary to the true meaning of that thing, and that the absence of fixation is precisely entering well into the meaning of that thing. Furthermore, in the context of explaining the profound meaning of non-arising contained in words that appear contradictory but are spoken after careful consideration, there were five Bodhisattvas in that assembly who had cultivated the four dhyanas and attained the five superknowledges. Because they had not yet attained forbearance, they remained in meditative states, entering and emerging from samadhi. They recalled their past lives of killing their parents and arhats, and because the residual karmic maturation was still present, they were tormented in their minds and could not endure these profound teachings. They relied solely on themselves and engaged in conceptualization. Unable to suppress the arising of these afflictions, the Blessed One began to restrain the mind of youthful Manjushri in order to subdue them. Manjushri rose from his seat, draped his upper robe over one shoulder, took up a sword in his right hand, sharpened it well, and ran separately towards where the Blessed One was. Then, the Blessed One said to Manjushri: Manjushri, I have already been killed and thoroughly killed; release me! Why is that? Manjushri, those beings who generate the thought of wanting to kill someone, when that thought arises, they have in fact already killed that person long ago.
Chinese
然后，那五个比丘这样想：一切法如幻，其中没有我或众生等。其中没有父母，没有佛，没有法，没有僧伽。其中没有造作五无间罪的。为什么呢？因为文殊童子是贤者、智者、心调柔者，被一切佛赞叹称扬，能忍受甚深之法，亲近供养众多佛，精通辨别一切法的智慧，如实说法，真实语者，对如来恭敬有加。如果他手持利剑，跑到如来所在之处，如来也会说：文殊，我已被杀，已被善杀，请放过我。如果其中有佛等真实存在的事物，那么造作五无间罪者也必定不会从中解脱。因为那些法是不存在的，被邪见所执，如幻如空，在这种情况下，谁在造作，或者对谁造作，都是不存在的。五个菩萨这样了知后，获得了不生法忍，欢喜踊跃，升到七多罗树高的空中，以忆念自己前世和如何领悟甚深之义的方式，用偈颂赞叹世尊。在宣说这个持剑法类时，十方如恒河沙数般的佛土六种震动。然后，十方世界诸佛刹土中安住的诸佛世尊，各自的侍者问道：是什么力量使大地如此震动？诸佛回答说：在娑婆世界，文殊童子以调伏之故，手持智慧之剑，奔向世尊释迦牟尼所在之处。然后，诸佛从智慧之剑开始，无论如何也要使无量众生的眼睛清净，心解脱，获得忍
English
Then, those five monks thought thus: All dharmas are like illusions, in which there is no self or sentient beings, etc. In this, there are no father and mother, no Buddha, no Dharma, and no Sangha. In this, there is no one who commits the five heinous crimes. Why is that? Because Manjushri, the youth, is wise, intelligent, and gentle-minded, praised and extolled by all Buddhas, tolerant of the profound Dharma, has attended and revered many Buddhas, is skilled in the wisdom that distinguishes all dharmas, teaches the Dharma as it is, speaks truthfully, and is respectful to the Tathagata. If he were to take up a sharp sword and run to where the Tathagata is, the Tathagata would say, 'Manjushri, I have been killed, killed well, please release me.' If there were some truly existing things like Buddhas in this, then the one who commits the five heinous crimes would certainly not be able to escape from it. Because those dharmas are non-existent, grasped by wrong views, like illusions, empty, in this situation, who is doing it, or to whom it is being done, does not exist. Having understood this way, the five Bodhisattvas attained the forbearance of non-arising dharmas, rejoiced and leaped into the sky as high as seven talas, and praised the Bhagavan with verses, remembering their past lives and how they realized the profound meaning. When this category of the Dharma of holding the sword was taught, the fields of the ten directions, as many as the sands of the Ganges River, shook in six ways. Then, the Buddhas, the Bhagavatans, who reside in the Buddha fields of the ten directions, were asked by their respective attendants: 'By whose power is this great earthquake happening?' The Buddhas replied: 'In the Saha world, Manjushri, who has become a youth, because of the power of taming, has taken up the sharp sword of wisdom and run to where the Bhagavan Shakyamuni is.' Then, the Buddhas, starting from the sword of wisdom, in any way, purify the eyes of immeasurable sentient beings, liberate their minds, and obtain forbearance.