Chapter 19: Transformation Throughout the Dharma Realm (“The Dharma body pervades all realms and transforms without bounds”)
「須菩提！於意云何？若有人滿三千大千世界七寶，以用佈施，是人以是因緣，得福多不？」
“Subhuti! What do you think? If someone were to give in charity seven treasures filling the three thousand great thousand worlds, would the merit that person gains by this cause be great?”
「如是，世尊！此人以是因緣，得福甚多。」
“Yes, World-Honored One! The merit that person gains by this cause would be very great.”
「須菩提！若福德有實，如來不說得福德多；以福德無故，如來說得福德多。」
“Subhuti! If merit were something truly real, the Tathagata would not say that he gains much merit; it is precisely because merit itself is not real that the Tathagata says he gains much merit.”
Chapter 20: Apart from Form and Marks (“Form and marks are all illusory; apart from illusion, see the nature”)
「須菩提！於意云何？佛可以具足色身見不？」
“Subhuti! What do you think? Can the Buddha be seen by means of a fully complete physical body?”
「不也，世尊！如來不應以具足色身見。何以故？
“No, World-Honored One! The Tathagata should not be seen by means of a fully complete physical body. Why is that?
如來說：具足色身，即非具足色身，是名具足色身。」
Because the Tathagata says: what is called a fully complete physical body is not a complete physical body that can be grasped; it is only provisionally called a complete physical body.”
「須菩提！於意云何？如來可以具足諸相見不？」
“Subhuti! What do you think? Can the Tathagata be seen by means of the fully complete various marks?”
「不也，世尊！如來不應以具足諸相見。何以故？
“No, World-Honored One! The Tathagata should not be seen by means of the fully complete various marks. Why is that?
如來說：諸相具足，即非具足。是名諸相具足。」
Because the Tathagata says: what are called the fully complete various marks are not completeness that can be grasped; they are only provisionally called the completeness of the marks.”
Chapter 21: Neither Teaching nor Taught (“The Dharma cannot be spoken; what is spoken is not the Dharma”)
「須菩提！汝勿謂如來作是念：『我當有所說法。』莫作是念。何以故？
“Subhuti! Do not think that the Tathagata has the thought: ‘I should teach some dharma.’ Do not think so. Why is that?
若人言：如來有所說法，即為謗佛，不能解我所說故。
If someone says that the Tathagata teaches a dharma, he is slandering the Buddha, because he does not understand what I have said.
須菩提！說法者，無法可說，是名說法。」
Subhuti! What is called teaching the Dharma is that there is in fact no dharma to be taught; it is only provisionally called teaching the Dharma.”
爾時，慧命須菩提白佛言：「世尊！頗有眾生，於未來世，聞說是法，生信心不？」
At that time the venerable Subhuti said to the Buddha: “World-Honored One! In future ages, will there be sentient beings who, on hearing this Dharma proclaimed, give rise to faith?”
佛言：「須菩提！彼非眾生，非不眾生。何以故？
The Buddha said: “Subhuti! They are not sentient beings that can be grasped, yet neither are they not sentient beings. Why is that?
須菩提！眾生眾生者，如來說非眾生，是名眾生。」
Subhuti! What are called sentient beings, one by one, the Tathagata says are not truly real sentient beings; they are only provisionally called sentient beings.”
Chapter 22: There Is No Dharma to Be Attained (“Realizing that nature is empty, there is no dharma to be attained”)
須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提。為無所得耶？」
Subhuti said to the Buddha: “World-Honored One! In attaining unsurpassed, perfect, complete awakening, is it in fact that the Buddha attained nothing?”
佛言：「如是，如是。須菩提！我於阿耨多羅三藐三菩提乃至無有少法可得，
The Buddha said: “Just so, just so. Subhuti! In unsurpassed, perfect, complete awakening, I have not attained even the least dharma,
是名阿耨多羅三藐三菩提。」
and precisely for this reason it is called unsurpassed, perfect, complete awakening.”
Chapter 23: Doing Good with a Pure Mind (“With a pure mind, practice all good dharmas”)
「復次，須菩提！是法平等，無有高下，是名『阿耨多羅三藐三菩提』；
“Furthermore, Subhuti! This dharma is in itself equal, with no high or low, and therefore it is called ‘anuttara-samyak-sambodhi’;
以無我、無人、無眾生、無壽者，修一切善法，則得阿耨多羅三藐三菩提。
by practicing all good dharmas with a mind free of self, free of person, free of sentient being, and free of life span, one attains unsurpassed, perfect, complete awakening.
須菩提！所言善法者，如來說即非善法，是名善法。」
Subhuti! As for what are called good dharmas, the Tathagata says they are not good dharmas that can be grasped; they are only provisionally called good dharmas.”
Chapter 24: Merit and Wisdom Beyond Compare (“Merit and wisdom are vast; nothing can be compared to them”)
「須菩提！若三千大千世界中，所有諸須彌山王，如是等七寶聚，有人持用佈施；
“Subhuti! Suppose within the three thousand great thousand worlds there were piles of the seven treasures as large as all the Sumeru mountain kings, and someone gave them in charity;
若人以此《般若波羅蜜經》，乃至四句偈等，受持讀誦，為他人說，
and suppose another person, relying on this Prajnaparamita Sutra, even if only four lines of verse from it, upheld and recited them and explained them to others,
於前福德百分不及一，百千萬億分、乃至算數譬喻所不能及。」
then the former merit would not come up to one hundredth of the latter, nor one part in a hundred thousand myriads of billions, and not even any number or analogy can compare with it.”
Chapter 25: Transforming Without Anything Transformed (“Sage and ordinary person share one nature; transforming, nothing is transformed”)
「須菩提！於意云何？汝等勿謂如來作是念：『我當度眾生。』須菩提！莫作是念。
“Subhuti! What do you think? You should not think that the Tathagata has the thought: ‘I will liberate sentient beings.’ Subhuti! Do not think so.
何以故？實無有眾生如來度者。若有眾生如來度者，如來則有我、人、眾生、壽者。
Why is that? Because in reality there are no sentient beings liberated by the Tathagata. If there really were sentient beings liberated by the Tathagata, then the Tathagata would be attached to self, person, sentient being, and life span.
須菩提！如來說：『有我者，則非有我，而凡夫之人以為有我。』
Subhuti! The Tathagata says: ‘What is called having a self is in fact not truly having a self; it is only that ordinary people themselves think there is a self.’
須菩提！凡夫者，如來說則非凡夫，是名凡夫。」
Subhuti! As for what are called ordinary people, the Tathagata says they too are not truly real ordinary people; they are only provisionally called ordinary people.”
Chapter 26: The Dharma Body Is Not a Mark (“The pure Dharma body does not belong to physical appearance”)
「須菩提！於意云何？可以三十二相觀如來不？」
“Subhuti! What do you think? Can the Tathagata be seen by means of the thirty-two marks?”
須菩提言：「如是！如是！以三十二相觀如來。」
Subhuti said: “Yes! Yes! The Tathagata can be seen by means of the thirty-two marks.”
佛言：「須菩提！若以三十二相觀如來者，轉輪聖王則是如來。」
The Buddha said: “Subhuti! If the Tathagata could be seen by means of the thirty-two marks, then a wheel-turning sage king, who likewise possesses the thirty-two marks, would also be a Tathagata.”
須菩提白佛言：「世尊！如我解佛所說義。不應以三十二相觀如來。」
Subhuti said to the Buddha: “World-Honored One! As I understand the meaning of what the Buddha has said, the Tathagata should not be seen by means of the thirty-two marks.”
爾時，世尊而說偈言：
At that time the World-Honored One spoke a verse:
「若以色見我，以音聲求我，是人行邪道，不能見如來。」
If one tries to see me by form, or seeks me by sound, this person walks a mistaken path and cannot see the Tathagata.
Chapter 27: No Cutting Off, No Extinction (“Practice according to the Dharma; one should not fall into annihilation”)
「須菩提！汝若作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。』
“Subhuti! If you have this thought: ‘The Tathagata did not attain unsurpassed, perfect, complete awakening because his excellent marks were fully complete.’
須菩提！莫作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。』」
Subhuti! Do not have this thought: ‘The Tathagata did not attain unsurpassed, perfect, complete awakening because his excellent marks were fully complete.’”
「須菩提！汝若作是念，發阿耨多羅三藐三菩提心者，說諸法斷滅。莫作是念！何以故？
“Subhuti! If you have this thought, supposing that those who set out on the mind of unsurpassed, perfect, complete awakening hold that all dharmas are cut off and utterly extinguished, you are mistaken. Do not think so! Why is that?
發阿耨多羅三藐三菩提心者。於法不說斷滅相。」
Because those who set out on the mind of unsurpassed, perfect, complete awakening do not hold the mark of annihilation regarding any dharma.”
Chapter 28: Not Receiving, Not Craving (“Not a speck of dust stains; what is there to crave or receive”)
「須菩提！若菩薩以滿恆河沙等世界七寶持用佈施；
“Subhuti! Suppose a Bodhisattva gave in charity seven treasures filling as many worlds as there are grains of sand in the Ganges;
若復有人，知一切法無我，得成於忍，此菩薩勝前菩薩所得功德。何以故？
and another person fully understands that all dharmas are without self and thereby attains patient endurance; the merit gained by this Bodhisattva surpasses that of the former Bodhisattva. Why is that?
須菩提！以諸菩薩不受福德故。」
Subhuti! Because the Bodhisattvas do not receive merit.”
須菩提白佛言：「世尊！云何菩薩不受福德？」
Subhuti said to the Buddha: “World-Honored One! Why is it said that Bodhisattvas do not receive merit?”
「須菩提！菩薩所作福德，不應貪著。是故說不受福德。」
“Subhuti! The merit that a Bodhisattva creates should not be craved or clung to. Therefore it is said that he does not receive merit.”