Chinese
三根本之神等，三根本之神的福德百千俱胝倍于帝释天，之后是无诤天，天子极无诤，兜率天，天子圆满兜率天，乐变化天，天子极乐变化，他化自在天，天子自在，梵众天，梵天等直至色究竟天，以百千俱胝倍于前者，色究竟天之神以百千俱胝倍于一个自生红珊瑚般的福德，之后菩萨慈氏，一个最后有者的福德以百千俱胝倍增，菩萨最后有者如恒河沙数般的福德，不及如来福德聚的百千分之一，譬喻、数量和原因也无法比拟。又说，一切有情的福德聚的十倍能成就如来一毛孔，成就一切毛孔的福德聚的百倍能成就一个随好，成就一切随好的福德千倍能成就除了螺发、顶髻、法螺三种之外的一个相，成就二十九相的福德万倍能成就螺发，成就螺发的福德十万倍能成就顶髻，成就顶髻的福德聚百千俱胝倍能成就语法的法螺。此外，在道之时期行持布施等无量，又以智慧和神变成熟之力，在下地所行持的每一刹那都能成就上地的功德，以及二谛的行境深广，如何示现圆满的因，应通过经部和《普贤行愿品》等来了解。因此，这不仅是无量福德的基础，而且依靠这个基础，无量福德也会增长，如我从乳母和青年金色身像的证悟叙述等。经中也说：以具足百福之相，于天人世间乃福德之藏，见闻与欢笑。
English
The deities of the Three Roots, and the merit of the Three Roots deities is a hundred thousand kotis times greater than Indra, then the No-Conflict Heaven, the son of the gods, the Utmost No-Conflict, the Tushita Heaven, the son of the gods, the Complete Tushita, the Delightful Transformation Heaven, the son of the gods, the Utmost Delightful Transformation, the Other-Controlled Transformation Heaven, the son of the gods, the Controller, the Brahma Assembly, Brahma, etc., up to the Akanishta, increased by a hundred thousand kotis times compared to the previous one. The deities of Akanishta, with a hundred thousand kotis, have the merit of one self-born red coral-like being. Then, the Bodhisattva Maitreya, the merit of one final existence, is increased by a hundred thousand kotis. The merit of Bodhisattvas in their final existence, as numerous as the sands of the Ganges, is not even one hundred thousandth part of the accumulation of merit of the Tathagata, and cannot be compared in terms of metaphor, number, or cause. Furthermore, it is said that ten times the accumulation of merit of all sentient beings can accomplish one pore of the Tathagata's hair, and a hundred times the accumulation of merit that accomplishes all the pores can accomplish one minor mark, and a thousand times the merit that accomplishes all the minor marks can accomplish one major mark, except for the urn hair, the crown protuberance, and the Dharma conch. Ten thousand times the merit that accomplishes all twenty-nine major marks can accomplish the urn hair. A hundred thousand times the merit that accomplishes the urn hair can accomplish the crown protuberance. A hundred thousand kotis times the accumulation of merit that accomplishes the crown protuberance can accomplish the Dharma conch of speech. Furthermore, during the path, one engages in limitless giving, etc., and through the power of the maturation of intelligence and miraculous abilities, whatever is practiced in the lower grounds is accomplished in each moment of the higher grounds. And how the perfect cause of the profound and vast realm of the two truths was demonstrated should be understood through the sutras and the "Aspiration Prayer of the Noble Excellent Conduct," etc. Therefore, this is not only the basis of limitless merit, but also, relying on this basis, limitless merit will increase, just like the accounts of my enlightenment from the wet nurse and the youthful golden body, etc. The sutra also says: "Because of possessing the marks of a hundred merits, in the world with gods, it is a treasure of merit, seeing, hearing, and laughing."
Chinese
也做到了。利益一切众生。如是说。果报色身的功德，也以指甲如铜色等八十随好庄严，故云以妙好而庄严。又手足掌心有千辐轮纹等三十二相庄严，故云诸相之花盛开。如悦意之花盛开一般，于诸相之花上，以彼分之随好新蕊而美化，增长一切有情的欢喜。如是具有因果功德圆满之身，无论做任何四种威仪，乃至细微的毛孔摇动，没有不为利乐有情的。无论何人见到，皆能随顺其根器、意乐而入道，故云行境如量相符。行境是佛的，如量是所化众生的根器，相符是适合。这是从悦意的功德方面来说的。又见到者在见到如来身时，心中不可能生起丝毫不如意的念头，故从断过方面来说，见则无不合意。二是显现而作利他之理。其中，分为对前往其处进行别别宣说和总的宣说两种。初者，前往佛处，有以信心前往和欲辩论前往两种。初者，为看热闹而来，或为往昔善根所推动，或因信服而为供养等事而来之人，见到如来时，自然生起平息心之垢染的信心。因此，以信心为因而于彼时如愿瞻仰彼等，较之于比丘入禅定之乐亦无法比拟，无垢大乐增长，故云信解者生大欢喜。又以辩论之心而来者，一旦到达如来处，便如太阳之于星辰般，无法忍受其光芒而失去原有的傲慢，从而触及寂静之乐。这又是如来之心的智慧对任何事物都无执无碍，所以
English
also did. He benefited all sentient beings. As it is said. The qualities of the resultant Rupakaya are also adorned with eighty minor marks, such as fingernails like the color of copper, hence it is said to be adorned with excellent marks. Also, the soles of the hands and feet are marked with clear thousand-spoked wheel patterns, etc., adorned with thirty-two marks, hence it is said that the flowers of the marks are in full bloom. Like the blooming of pleasing flowers, on the flowers of the marks, the new stamens of the minor marks beautify them, increasing the joy of all beings. Such a body, complete with the qualities of cause and effect, no matter which of the four conducts is performed, even the slightest movement of the pores does not fail to benefit sentient beings. Whoever sees it, their faculties, powers, and thoughts are in accordance with it, hence it is said that the field of activity is appropriately in harmony. The field of activity is that of the Buddha, the measure is the faculties of the beings to be tamed, and harmony means suitable. This is from the aspect of pleasing qualities. Moreover, when the seer sees the body of the Tathagata, it is impossible for even the slightest unpleasant thought to arise in their mind, hence from the aspect of abandoning faults, seeing it is without disagreement. Second, the manner of benefiting others through manifestation. Among them, there are two types: specifically explaining those who go to his presence and generally explaining them. The former, going to the Buddha's presence, is either going with faith or going with the intention to debate. The former, those who come for sightseeing, or are motivated by past virtues, or come out of faith for offerings, etc., when they see the Tathagata, faith that pacifies the defilements of the mind naturally arises. Therefore, with faith as the cause, at that time, looking at them as they wish, the great joy, which cannot be compared even with the bliss of a monk entering meditation, increases, free from defilements, hence it is said that those who have faith and understanding experience great joy. Also, those who come with the intention to debate, once they arrive at the Tathagata's presence, like stars in the presence of the sun, they cannot bear its radiance and lose their arrogance, thereby touching the bliss of peace. This is because the wisdom of the Tathagata's mind is without attachment or obstruction to anything, so
Chinese
谁也无法战胜他的智慧，例如，天授用许多木炭的灰烬，释迦大名从僧伽城的每户人家取一撮米，并在每个里面写上取米的户主的名字，装满大象的负重，并分别进行预言等等，无论问什么，都不可能指责他不知道或看不见，因此被称为智慧不可战胜。在《投石经》中说：大海深八万由旬，广阔无边，充满了墨汁；山王须弥山，八万由旬沉入水中，八万由旬从水中升起，四面由四种珍宝制成，四方有四大部洲，变得像大麦纸一样薄；四大部洲所有众生的数量都写成文字；如果用地上所有的草木做笔来书写，墨水、纸张和笔都会用完，但舍利弗的智慧连一小部分也用不完。即使三千大千世界充满了像舍利弗一样有智慧的人，他们对如来的智慧也达不到百分之一，无法比喻、计数和衡量。正如所说的那样。同样，由于他的智慧是无限的，因此如来的身体的力量等所有其他力量也是至高无上的，因此，在任何时间和空间中，任何人都无法胜过，因此被称为力量不可战胜。对此，一些注释者将此力量解释为十种智慧的力量，另一些则解释为仅仅是身体的力量。但实际上，十力是智慧的力量，只是按对象分为十种。力量一词不仅包括身体的力量，还必须包括神通等力量，这是正确的理解。如来的身体的力量是无限的，但暂时只作象征性的说明。过去，世尊住在罪恶魔鬼莲花森林中时，那个地方的巨人用乞食钵
English
Whose wisdom can never be overcome by anyone. For example, Devadatta used ashes from many wooden coals, and Shakyamuni the Great took a handful of rice from each of the many houses in the town of Sravasti, wrote the name of the householder from whom it was taken inside each, filled an elephant's load, and made predictions from each, and so on. It is impossible to accuse him of not knowing or seeing whatever is asked, so it is said that wisdom cannot be overcome. In the Stone Throwing Sutra, it says: The great ocean is 80,000 yojanas deep and immeasurable in width, and it is filled with ink essence; Mount Meru, the king of mountains, is 80,000 yojanas submerged in water and 80,000 yojanas rising from the water, with four sides made of four precious jewels, and four continents in four directions, becomes as thin as a barley sheet; the number of beings in the four continents is written in letters; if all the grasses and trees on earth are made into pens and used to write, the ink, paper, and pens will be exhausted, but not even a fraction of Shariputra's wisdom will be used up. Even if this three-thousand great thousand world is filled with wise beings like Shariputra, they will not reach even a hundred-thousandth part of the Tathagata's wisdom, and cannot be compared, counted, or measured. As it is said. Similarly, since his wisdom is infinite, all other powers, such as the Tathagata's body power, are also supreme, so no one can overcome them in any time or space, so they are called powers that cannot be overcome. In this case, some commentators explain this power as the ten powers of wisdom, while others explain it as only the power of the body. But in reality, the ten powers are the power of wisdom, only divided into ten according to the object. The word "powers" not only includes the power of the body, but also must include the power of miracles, etc., which is the correct understanding. The Tathagata's body power is immeasurable, but for the time being, only a symbolic explanation is given. In the past, when the Bhagavan was living in the forest of sinful demons and lotuses, the giants of that place used begging bowls
Chinese
总而言之，在拘舍城和财河之间，那条路上有一块巨大的石头，高十五寻，宽八寻半。巨人们心想：如果把这块石头移到别处，清理道路，就能供养佛陀，我们也会因此出名。于是，拘舍城的大力士们聚集起来，牵来成百上千的马、牛、母牛、象、群牛和香象，用绳子缠绕石头。有些人架起梯子，用草绳、毛绳、巴扎绳等缠绕拉拽。有些人用一百把犁铧从根部挖掘。有些人用战斧砍伐。有些人用金刚橛捣成粉末。许多人和牲畜都在推动。有些人试图用药物和咒语摧毁它，但石头纹丝不动，他们都灰心丧气。世尊到达那里时，他们高兴地前去迎接，并在一个方向坐下。世尊问他们：年轻人们，你们在做什么这么辛苦？他们详细地讲述了事情的经过，说：我们努力了二十九天，但连这块大石头都无法移动，更别说把它扔到别处了，我们都灰心丧气了。世尊问：你们想把这块石头扔到别处吗？他们回答说：世尊，我们非常想。世尊用右脚的大拇指用力一推，将它从根部完全拔起，然后用左手拿起，放在右手的掌心，沉思片刻，向上抛到梵天世界的高度，消失在视线之外。那声音吓坏了巨人们。世尊说：不要害怕。石头向上抛起的那一刻，响起了诸行无常、诸法无我、涅槃寂静的声音。石头又落下来，回到如来的掌心。然后，世尊用口中的气息将它化为微尘。变成粉末后，粉末像雨一样洒向四面八方。巨人们看到大石头消失了，心中不安。世尊知道后，将所有的石粉收集起来，恢复成原来的样子，然后隐
English
In short, between the city of Kusha and the river of wealth, on that road there was a huge stone, fifteen fathoms high and eight and a half fathoms wide. The giants thought to themselves: If we move this stone to another place, clearing the road, we will be making offerings to the Buddha, and we will also become famous. So, the mighty giants of the city of Kusha gathered together, bringing hundreds and thousands of horses, cows, female cows, elephants, herds of cattle, and incense elephants, and wrapped the stone with ropes. Some erected ladders and wrapped and pulled it with ropes of grass, wool, and baja. Some dug from the root with a hundred plows. Some cut it with battle-axes. Some wanted to grind it into powder with vajra pegs. Many people and livestock were pushing it. Some tried to destroy it with medicine and mantras, but the stone would not move, and they became discouraged. When the Blessed One arrived there, they joyfully went to greet him and sat down in one direction. There the Blessed One said, "Young men, what are you doing so laboriously?" They told him the story in detail, saying, "We have been working for twenty-nine days, but we cannot even move this big stone, let alone throw it elsewhere, and we have become discouraged." The Blessed One asked, "Do you want to throw this stone elsewhere?" They replied, "Blessed One, we very much want to." The Blessed One pushed it hard with the thumb of his right foot, completely uprooting it from the base, then picked it up with his left hand, placed it in the palm of his right hand, and after contemplating for a moment, threw it upwards to the height of the Brahma world, disappearing from sight. The sound frightened the giants. The Blessed One said, "Do not be afraid." At the moment the stone was thrown upwards, the sounds of impermanence of conditioned things, selflessness of all phenomena, and the peace of nirvana arose. The stone then returned and remained in the palm of the Tathagata. Then, the Blessed One turned it into fine dust with the breath of his mouth. After it was turned into powder, the powder rained down in all directions. The giants, seeing that the big stone had disappeared, felt uneasy. Knowing this, the Blessed One collected all the stone dust, restored it to its original form, and then hid