Chinese
让他们做奴隶和仆人，让他们做各种各样的工作，有些人被安排倒大小便，同样地，搬运粪便、倒土、割草、取谷物和牛奶等，取木柴和煤炭、火和水等，像这样让他们做各种各样的工作，之后不应该做的心念不记得了。即使派他们去取香、花、食物、水果等，也不记得没有跟在后面了。让他们做好事之后就跟着去，让他们做不好的事之后就不跟着去的心念不记得了。对于国王种姓、婆罗门、平民等，生起应该跟随这些人，不应该跟随这些人的心念是没有的，而是跟随了之前呼唤的人。让他们做符合佛法的行为，却没有尽力去做，并且不记得那些事情没有确定完成。如是说。《持世经》中说：善男子们，我过去凭借巨大的精进力量和精通方便的威力，为了众生的利益，积累了无上圆满正等觉的资粮。善男子们，我清楚地记得，过去在过去的时间里，为了利益和安乐众生，甚至有一天也完全舍弃了身体而行布施。善男子们，我过去在百千劫中，看到饥渴的众生，割下自己的肉煮熟后布施，但那时没有生起愤怒或后悔的心，而是对那些众生普遍生起了大慈悲。如是说，菩萨在世时，披上了不可思议的伟大盔甲，进入了六度波罗蜜的无量修持，要知道为了众生的利益，所做的伟大精进是难以估量的。精进的章节结束。世尊您过去作为菩萨的时候，也以舍弃难舍之物等方式，完全寻求殊胜之法。过去在没有佛陀降临世间的时候，世尊您是外道徒的
English
Having them as servants and maids, making them do various kinds of work, some were assigned to dispose of excrement and urine, similarly, carrying manure, dumping soil, cutting grass, taking grains and milk, etc., taking firewood and coal, fire and water, etc., like this, making them do various kinds of work, and not remembering the thought of 'I should not do this' afterwards. Even if they were sent to fetch incense, flowers, food, fruits, etc., they do not remember not following after them. They do not remember the thought of following after they were made to do good deeds, and not following after they were made to do bad deeds. For the royal caste, Brahmins, commoners, etc., there was no thought of 'I should follow these people, I should not follow these people,' but they followed whoever called them earlier. They were made to do actions in accordance with the Dharma, but they did not do their best, and they do not remember that those things were not definitely completed. Thus it is said. In the Sutra Requested by World Holder, it says: 'Noble sons, in the past, with the strength of great diligence and the power of great skill in means, I worked for the benefit of sentient beings and accumulated the collections for unsurpassed, perfect, and complete enlightenment. Noble sons, I clearly remember that in the past, in past times, for the benefit and happiness of sentient beings, even for a single day, I completely gave away my body and practiced generosity. Noble sons, in the past, for hundreds of thousands of lifetimes, seeing hungry and thirsty sentient beings, I cut off the flesh of my own body, cooked it, and gave it as alms, but at that time, I did not give rise to a mind of anger or regret, but universally generated great compassion for those sentient beings.' As it is said, when a Bodhisattva is in the world, he puts on an inconceivable great armor and enters into the immeasurable practice of the six perfections. One should know that the great diligence done for the benefit of sentient beings is immeasurable. The chapter on diligence ends. Furthermore, when the Bhagavan himself was a Bodhisattva in the past, he completely sought the excellent Dharma by giving away things that were difficult to give away, etc. In the past, in a time when Buddhas had not yet come into the world, the Bhagavan himself was a follower of non-Buddhists.
Chinese
当他变成一位婆罗门时，通晓一切学问且温顺，没有烦恼且具有清净的心和行为。他四处寻找大乘经藏，却连名字也没有找到。那时，他独自一人住在拥有雪山、流水和优良树木的地方，吃树根和果实，并专注于禅定。他无限期地住在那里，既没有听说过佛陀出现在世间，也没有听说过大乘经藏的名字。当他那样苦行时，帝释天和天子们聚集在一起，互相以偈颂议论说：『这里住着这样一位苦行者，如果他是外道，那么他是想用这种方法来获得帝释天的地位吗？』等等。当时，一位名叫正命的天子说：『他不是在寻求天人的地位，而是为了利益一切众生，不执着于自己的身体和世间的享乐而苦行。』他说：『像这样，他只是在寻求无上菩提。』帝释天说：『如你所说，如果他真的能成为佛陀的树，那他将成为一切世间的庇护，他的树荫能消除一切烦恼的痛苦，也能平息我和其他人的烦恼痛苦。但这实在难以置信。虽然无数众生都发起了圆满菩提心，但就像水中的月亮，水动它也动一样，稍微遇到一点因缘就会退转。就像画出的画像难以完成却容易毁坏一样，菩提心发起难而退转易。又像一个人全副武装地走向战场，遇到敌人后却退回来一样，因为见到轮回的恐怖而退转的人很多。因此，虽然我看到这位修行者以苦行完全清净，但是否为了无上菩提而心意坚定，我并不相信，所以应该去他那里，考察这位修行者是否能将无上圆满菩提扛在肩上。就像车有两轮，鸟有双翼才能成就一样，虽然我看到这位苦行者具有戒律，但要考察他是否具有非常精微的智慧。』
English
When he became a Brahmin, he was learned in all arts and gentle, without afflictions, and with a pure mind and conduct. He searched in all directions for the Mahāyāna sutras, but did not find even the name. At that time, he lived alone in a place endowed with snow mountains, flowing water, and good trees, eating roots and fruits, and focusing on samādhi. Although he stayed there for immeasurable years, he did not hear of the Buddha appearing in the world, nor even the name of the Mahāyāna sutras. While he was practicing such austerities, Indra and the sons of the gods gathered and discussed among themselves in verses, saying, 'Here lives such an ascetic. If he is a non-Buddhist, is he trying to attain the status of Indra by this means?' etc. Then, a son of the gods named True Life said, 'He is not seeking the status of the gods, but for the benefit of all sentient beings, he practices austerities without attachment to his own body and all worldly enjoyments.' He said, 'In this way, he is only seeking unsurpassed enlightenment.' Indra said, 'As you say, if he truly becomes a Buddha tree, then he will become a refuge for all the world, and his shade will dispel all the suffering of afflictions, and also pacify the suffering of afflictions of myself and others. But that is very difficult to believe. Although countless sentient beings generate the mind of perfect enlightenment, just like the moon in water, it moves when the water moves, and retreats with the slightest cause. Just as a painted image is difficult to create but easy to destroy, the mind of enlightenment is difficult to generate but easy to regress. Also, just as a person fully armed goes to battle, but retreats after encountering the enemy, there are many who retreat after seeing the fear of saṃsāra. Therefore, although I see that this practitioner is completely purified by austerities, I do not believe whether his intention is firm or not for unsurpassed enlightenment, so we should go to him and examine whether this practitioner can carry unsurpassed perfect enlightenment on his shoulders. Just as a chariot has two wheels and a bird has two wings to accomplish its purpose, although I see that this ascetic has discipline, we must examine whether he has very subtle wisdom.'
Chinese
必须观察。如果具有这样的智慧，就能将无上圆满菩提的重担扛在肩上。如同鱼有许多卵，但能变成鱼的很少；树上的芒果花非常多，但能变成果实的很少一样。发起无上菩提心的人很多，但最终成为果实的却很少。因此，我们一起去观察那位士夫吧。就像金子经过燃烧、捶打、研磨一样，要进行检验。”说完，帝释天自己变成了一个非常可怕的罗刹，从雪山上下来，靠近他，用高亢的声音念诵了过去诸佛所说的偈颂的一半：“嗟！有为法无常，是生灭之法。”说完，走到他面前，用恐怖的形象，眼睛向四面八方张望。苦行者听到这半偈后，就像在非常恐怖的悬崖边，夜晚找到了失去的朋友；就像久病之后，药物治愈了疾病；就像落入大海，遇到了船只；就像极度口渴，遇到了凉水；就像被敌人追赶而逃脱；就像长期坚持的努力获得了解脱；就像田地遭受大旱，降下了雨水；就像客人从遥远的路途归来一样，生起了极大的欢喜，从座位上站起来，用手抬起头发，向四面张望，心想是谁在说这个偈颂呢？除了一个罗刹之外，什么也没看到，于是说道：“是谁这样开启了解脱之门，发出佛陀的妙音，使沉睡于轮回中的人觉醒呢？是谁为遭受轮回饥荒折磨的人们展示无上菩提的美味，用大船运载沉溺于轮回大海中的无量众生，为众多被烦恼疾病折磨的众生变成良药呢？听到这半偈，就像半月使莲花微微开放一样，我的心被唤醒了。”当时，除了罗刹之外，什么也没看到，心想是这些家伙说的吗？又想，这些家伙是幻
English
It is necessary to observe. If one has such wisdom, one can carry the heavy burden of unsurpassed perfect enlightenment on one's shoulders. Just as a fish has many eggs, but few become fish, and a mango tree has very many flowers, but few become fruit, similarly, many generate the mind for unsurpassed enlightenment, but few ultimately become fruit. Therefore, let us go together to examine that person. Just as gold is tested by burning, hammering, and grinding, so should he be examined." Having said this, Indra himself transformed into a very terrifying Rakshasa, descended from the snowy mountains, approached him, and in a loud voice recited half of a verse spoken by the Buddhas of the past: "Alas! Conditioned things are impermanent, they are of the nature of arising and ceasing." Having said this, he went before him and with a terrifying form, his eyes glared in all four directions. When the ascetic heard this half verse, it was like finding a lost friend at night on a very terrifying cliff, like a long illness being cured by medicine, like encountering a ship after falling into the ocean, like encountering cool water when extremely thirsty, like escaping from being chased by an enemy, like attaining liberation after long perseverance, like rain falling on a field after a great drought, like a guest returning from a long journey, he felt great joy, rose from his seat, raised his hair with his hand, looked in all four directions, and wondered who was speaking this verse. Seeing only a Rakshasa, he said, "Who is it that opens the door of liberation in this way, proclaims the sound of the Buddha's voice, and awakens those who are asleep in samsara? Who is it that shows the taste of unsurpassed enlightenment to those who are tormented by the famine of samsara, carries limitless beings drowning in the ocean of samsara in a great ship, and becomes medicine for the many beings tormented by the disease of afflictions? Hearing this half verse, my mind is stirred, just as a half moon causes a lotus to open slightly." At that time, seeing no one else but a Rakshasa, he wondered if these fellows had said it. Again, he thought, these fellows are illu
Chinese
如果丑陋至极，谁听到这偈颂，就能摆脱丑陋和恐惧。如同莲花不可能从火焰中生出，冰冷的水不可能从阳光中出现一样，他们会想这些人怎么会说出这样的话呢？又想，我非常无知，如果这个罗刹与过去的佛陀相遇，听到了半偈颂也是有可能的。我想应该向这个罗刹询问这半偈颂的含义。于是说：好的，伟丈夫，您从谁那里听到了过去佛陀的教言？这含义是三世诸佛的道路啊！被世间凡夫俗子所蒙蔽的外道，不可能听到这超越世间、具有十力者所说之义。当他这样询问时，他们说：婆罗门，不要这样问！我已多日未找到食物，之前所说也是因饥渴所迫，如醉酒般胡言乱语，并非清醒时所说。我曾飞向天空，到达非天和天界之间，但我没有找到食物，所以才那样说的。婆罗门对罗刹说：伟丈夫，如果您能完整地说出这偈颂，我愿终生做您的学生。请完整地说出这偈颂的词句和含义。罗刹说：您智慧过人，非常看重自己的利益，却不考虑我的想法，我因饥饿所迫，不想说话。婆罗门问他：您吃什么食物？他说：不要这样问！如果说了，很多人会害怕的。婆罗门说：在这空旷的地方，既没有人，我也不害怕您，为什么不说呢？罗刹说：我以生人肉和热血为食，但我福报浅薄，即使寻找也找不到这样的食物。世间人虽然很多，但都具有福德，也被天神守护，所以我没有能力杀死和吃掉他们。婆罗门说：如果您能完整地说出这偈颂的含义，我就把我的身体给您，即使我的身体被老虎、狼等吃掉
English
If one is extremely ugly, whoever hears this verse will be freed from ugliness and fear. Just as a lotus cannot be born from fire, and cold water cannot come from sunlight, they might think, how could these people say such things? And again, thinking, I am very ignorant; if this Rakshasa had met past Buddhas and heard half a verse, it is also possible. I think I should ask this Rakshasa about the meaning of this half verse. So he said: Good, great man, from whom did you hear the teachings of the past Buddhas? This meaning is the path of the Buddhas of the three times! The heretics who are blinded by the views of worldly beings cannot hear this meaning spoken by the one with the ten powers who transcends the world. When he asked this, they said: Brahmin, do not ask such things! I have not found food for many days, and what I said before was also due to hunger and thirst, spoken as if drunk, not consciously. I flew into the sky and went between the non-gods and the heavenly realms, but I did not find food, so I said that. The Brahmin said to the Rakshasa: Great man, if you can completely speak this verse, I vow to be your student for life. Please completely state the words and meaning of this verse. The Rakshasa said: You are exceedingly wise, and you value your own interests greatly, but you do not consider my thoughts. I am afflicted by hunger and do not want to speak. The Brahmin asked him: What food do you eat? He said: Do not ask such things! If I say it, many people will be afraid. The Brahmin said: In this empty place, there is no one, and I am not afraid of you, why not speak? The Rakshasa said: I eat raw human flesh and drink warm blood, but I have little merit, so even if I search, I cannot find such food. Although there are many people in the world, they are all endowed with merit and are also protected by the gods, so I have no power to kill and eat them. The Brahmin said: If you can completely speak this verse with its meaning, I will give you my body, even if my body is eaten by tigers, wolves, and so on.