..續本文上一頁ld gain a great merit.”
如是，世尊！此人以是因緣，得福甚多。
“”Subhuti, if the merit was real, the Tathagata would not say it was great.
須菩提，若福德有實，如來不說得福德多；
“He says so because there is no merit.
以福德無故，如來說得福德多。
離色離相分第二十
LEAVING BOTH FORM AND APPEARANCES, TWENTY
“Subhuti, what do you think
Can the Buddha be perceived by His completely perfect physical body (rupa-kaya)
”
須菩提！于意雲何？佛可以具足色身見不？
“”No, World Honoured One,
不也，世尊！
“the Tathagata should not be so perceived.
如來不應以具足色身見。
“Why
何以故？
“Because the Buddha says the completely perfect rupa-kaya is not, but is called the completely perfect rupakaya.”
如來說：具足色身，即非具足色身，是名具足色身。
“Subhuti, what do you think
須菩提！于意雲何？
“Can the Tathagata be perceived by His completely perfect forms
”
如來可以具足諸相見不？
“No, World Honoured One,
不也，世尊！
“the Tathagata should not be so perceived,
如來不應以具足諸相見。
“because the Tathagata says the completely perfect forms are not, but are
called completely perfect forms.”
何以故？如來說：諸相具足，即非具足，是名諸相具足。
非說所說分第二十一
WHAT IS SPOKEN IS NOT SPOKEN, TWENTY-ONE
“”Subhuti, do not say that the Tathagata thinks:
須菩提！汝勿謂如來作是念：
““I must expound the Dharma.”
“我當有所說法。”
“Do not have such a thought.
莫作是念，
“Why
何以故？
“Because if someone says so, he will really slander the Buddha and be unable to understand my teaching.
若人言：如來有所說法，即爲謗佛，不能解我所說故。
“Subhuti, when (the Tathagata) expounds the Dharma, there is really no Dharma to teach: but this is (expediently) called teaching the Dharma.”
須菩提！說法者，無法可說，是名說法。
Then the wise Subhuti said to the Buddha:
爾時，慧命須菩提白佛言：
“World Honoured One, will there be in future ages living beings who will
believe this Dharma when they hear it
”
世尊！頗有衆生，于未來世，聞說是法，生信心不？
The Buddha said:
佛言：
“Subhuti, the living beings (you just mentioned) are neither living nor not living beings.
須菩提！彼非衆生，非不衆生。
“Why
何以故？
“Because, Subhuti, the Tathagata says these living beings are not (really), but they are (expediently), called living beings.”
須菩提！衆生衆生者，如來說非衆生，是名衆生。
無法可得分第二十二
NO DHARMA CAN BE OBTAINED, TWENTY-TWO
Subhuti said to the Buddha:
須菩提白佛言：
“World Honored One,
世尊！
“does your (own) attainment of Supreme Enlightenment (Anuttara-samyak-
sambodhi) mean that you have not gained anything whatsoever
”
佛得阿耨多羅叁藐叁菩提，爲無所得耶？
The Buddha replied: “Just so, Subhuti, just so,
如是，如是。須菩提！
“I have not gained even the least Dharma from Supreme enlightenment,
我于阿耨多羅叁藐叁菩提乃至無有少法可得，
“and this is called Supreme Enlightenment.
是名阿耨多羅叁藐叁菩提。
淨心行善分第二十叁
A PURE MIND DOES WHOLESOME DEEDS, TWENTY-THREE
“Furthermore, Subhuti,
複次，須菩提！
“this Dharma is universal and impartial;
是法平等，無有高下，
“wherefore it is called Supreme Enlightenment.
是名阿耨多羅叁藐叁菩提；
“The practice of all good virtues (Dharmas), free from attachment to an ego,
a personality, a being and a life,
以無我、無人、無衆生、無壽者，修一切善法，
“will result in the attainment of Supreme Enlightenment.
則(即)得阿耨多羅叁藐叁菩提。
“Subhuti, the so-called good virtues (Dharmas),
須菩提！所言善法者，
“the Tathagata says, are not good, but are (expediently) called good virtues.
如來說非善法，是名善法。
福智無比分第二十四
BLESSINGS AND WISDOM BEYOND COMPARE, TWENTY-FOUR
“Subhuti, if (on the one hand) a man, in his practice of charity (dana) gives away the seven treasures piled up in a heap as great as all the Mounts Sumeru in the Universe put together,
須菩提！若叁千大千世界中所有諸須彌山王，如是等七寶聚，
“and (on the other hand) another man receives, holds (in mind) reads and recites even a four-line stanza of this Prajna-paramita Sutra, and expounds it to others,
有人持用布施；若人以此《般若波羅蜜經》，乃至四句偈等，受持讀誦、爲他人說，
“the merit resulting from the former”s dana will not be worth one-hundredth, one-thousandth, one-ten-thousandth and one-hundred thousandth part of that obtained by the latter, as no conceivable com…
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