..续本文上一页ld gain a great merit.”
如是，世尊！此人以是因缘，得福甚多。
“”Subhuti, if the merit was real, the Tathagata would not say it was great.
须菩提，若福德有实，如来不说得福德多；
“He says so because there is no merit.
以福德无故，如来说得福德多。
离色离相分第二十
LEAVING BOTH FORM AND APPEARANCES, TWENTY
“Subhuti, what do you think
Can the Buddha be perceived by His completely perfect physical body (rupa-kaya)
”
须菩提！于意云何？佛可以具足色身见不？
“”No, World Honoured One,
不也，世尊！
“the Tathagata should not be so perceived.
如来不应以具足色身见。
“Why
何以故？
“Because the Buddha says the completely perfect rupa-kaya is not, but is called the completely perfect rupakaya.”
如来说：具足色身，即非具足色身，是名具足色身。
“Subhuti, what do you think
须菩提！于意云何？
“Can the Tathagata be perceived by His completely perfect forms
”
如来可以具足诸相见不？
“No, World Honoured One,
不也，世尊！
“the Tathagata should not be so perceived,
如来不应以具足诸相见。
“because the Tathagata says the completely perfect forms are not, but are
called completely perfect forms.”
何以故？如来说：诸相具足，即非具足，是名诸相具足。
非说所说分第二十一
WHAT IS SPOKEN IS NOT SPOKEN, TWENTY-ONE
“”Subhuti, do not say that the Tathagata thinks:
须菩提！汝勿谓如来作是念：
““I must expound the Dharma.”
“我当有所说法。”
“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：如来有所说法，即为谤佛，不能解我所说故。
“Subhuti, when (the Tathagata) expounds the Dharma, there is really no Dharma to teach: but this is (expediently) called teaching the Dharma.”
须菩提！说法者，无法可说，是名说法。
Then the wise Subhuti said to the Buddha:
尔时，慧命须菩提白佛言：
“World Honoured One, will there be in future ages living beings who will
believe this Dharma when they hear it
”
世尊！颇有众生，于未来世，闻说是法，生信心不？
The Buddha said:
佛言：
“Subhuti, the living beings (you just mentioned) are neither living nor not living beings.
须菩提！彼非众生，非不众生。
“Why
何以故？
“Because, Subhuti, the Tathagata says these living beings are not (really), but they are (expediently), called living beings.”
须菩提！众生众生者，如来说非众生，是名众生。
无法可得分第二十二
NO DHARMA CAN BE OBTAINED, TWENTY-TWO
Subhuti said to the Buddha:
须菩提白佛言：
“World Honored One,
世尊！
“does your (own) attainment of Supreme Enlightenment (Anuttara-samyak-
sambodhi) mean that you have not gained anything whatsoever
”
佛得阿耨多罗三藐三菩提，为无所得耶？
The Buddha replied: “Just so, Subhuti, just so,
如是，如是。须菩提！
“I have not gained even the least Dharma from Supreme enlightenment,
我于阿耨多罗三藐三菩提乃至无有少法可得，
“and this is called Supreme Enlightenment.
是名阿耨多罗三藐三菩提。
净心行善分第二十三
A PURE MIND DOES WHOLESOME DEEDS, TWENTY-THREE
“Furthermore, Subhuti,
复次，须菩提！
“this Dharma is universal and impartial;
是法平等，无有高下，
“wherefore it is called Supreme Enlightenment.
是名阿耨多罗三藐三菩提；
“The practice of all good virtues (Dharmas), free from attachment to an ego,
a personality, a being and a life,
以无我、无人、无众生、无寿者，修一切善法，
“will result in the attainment of Supreme Enlightenment.
则(即)得阿耨多罗三藐三菩提。
“Subhuti, the so-called good virtues (Dharmas),
须菩提！所言善法者，
“the Tathagata says, are not good, but are (expediently) called good virtues.
如来说非善法，是名善法。
福智无比分第二十四
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,
须菩提！若三千大千世界中所有诸须弥山王，如是等七宝聚，
“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《般若波罗蜜经》，乃至四句偈等，受持读诵、为他人说，
“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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