摩訶般若波羅蜜釋提桓因品第十三
Chapter 13: Mahaprajnaparamita and Shakra Devanam Indra
釋提桓因從眾會中白佛言：「甚深甚深者，般若波羅蜜，天中天！難了。菩薩事之為恍忽。其有德人聞般若波羅蜜者，便書持學，其福不小。」
Lord Shakra, from amidst the assembly, said to the Buddha: "Profound indeed, most profound, is Perfection of Wisdom, O Lord of Heaven! It is difficult to comprehend. The Bodhisattva's practice seems elusive. Those with merit who hear Perfection of Wisdom and then copy, uphold, and study it will gain no small blessing."
佛語拘翼：「若閻浮利人都皆持十善，其功德百倍千倍萬倍萬億倍巨億倍，若復過是不啻，不如善男子、善女人聞般若波羅蜜書持學者。」
The Buddha said to Kauravya: "If all people in Jambudvipa were to uphold the Ten Good Conducts, their merit would be immense—a hundredfold, thousandfold, ten-thousandfold, a hundred millionfold, or even countless times greater. Yet even that cannot compare to the merits of a good man or good woman who hears, writes down, holds, and studies the Perfection of Wisdom."
坐中有一比丘，語釋提桓因：「是為以出拘翼上去。」
One of the monks in the gathering said to Śakra Devānām Indra, “Is this how one transcends to rise above the realm of desire?”
釋提桓因報是比丘：「持心一反念者出我上去，何況聞般若波羅蜜以書持學者，聞以隨是教立，都出諸天、阿須倫、世間人上。若菩薩摩訶薩行般若波羅蜜者，不獨過諸天、阿須倫、世間人上，乃至須陀洹、斯陀含、阿那含、阿羅漢、辟支佛都悉過是。若菩薩摩訶薩行般若波羅蜜者，不獨過辟支佛上，亦復至菩薩行檀波羅蜜無漚和拘舍羅離波羅蜜上去。是菩薩摩訶薩行般若波羅蜜者，不獨過檀波羅蜜，亦復及行尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜無漚和拘舍羅離般若波羅蜜上去。若菩薩摩訶薩復諷起行般若波羅蜜者，都合會諸天、阿須倫、世間人，終不能勝行般若波羅蜜菩薩摩訶薩，用為極尊、親近般若波羅蜜故。是菩薩摩訶薩為隨薩芸若，言無所斷。是菩薩摩訶薩不離怛薩阿竭字，是為菩薩摩訶薩獲不離佛坐。是菩薩摩訶薩所有懈怠不復生，是菩薩摩訶薩所學為學尊，不學聲聞、辟支佛學，是學為菩薩摩訶薩學。四天王當往問訊，令樂得疾學是學。當坐佛坐，自致阿耨多羅成阿惟三佛，當度四部弟子。菩薩摩訶薩作是學者，四天王當往問訊，何況餘天子。是菩薩摩訶薩行般若波羅蜜者，常為怛薩阿竭阿羅呵三耶三佛之所念。般若波羅蜜者是菩薩行，若於世間有勤苦之疾，是身會無此惡，是為菩薩摩訶薩行般若波羅蜜之所致，便得現在法福。」
Śakra declared to the monks: "Just having a single thought focused on mindfulness lifts one above me—how much more so for those who hear the Perfection of Wisdom, write it down, uphold it, or study it, and then follow its teachings accordingly. They surpass all gods, titans, and human beings. If a bodhisattva-mahāsattva practices the Perfection of Wisdom, they not only surpass gods, titans, and human beings, but also stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas—they surpass them all. If a bodhisattva-mahāsattva practices the Perfection of Wisdom, they not only surpass pratyekabuddhas, but also those bodhisattvas who practice the perfection of generosity without skillful means and are separated from the Perfection of Wisdom. Such a bodhisattva-mahāsattva practicing the Perfection of Wisdom not only surpasses the perfection of generosity, but also surpasses those who practice the perfection of discipline, patience, diligence, and meditation—if those practices lack skillful means and are detached from the Perfection of Wisdom. If a bodhisattva-mahāsattva chants and practices the Perfection of Wisdom, then all the gods, titans, and human beings combined cannot overpower this bodhisattva-mahāsattva who practices the Perfection of Wisdom—because they hold the Perfection of Wisdom as supreme and closely adhere to it. This bodhisattva-mahāsattva follows all-knowledge and speaks without interruption. This bodhisattva-mahāsattva never departs from the name of the Thus-Come One; they dwell near the Buddha's seat. Such a bodhisattva-mahāsattva will never again give rise to laziness. Their study is the supreme study—they do not study the learning of śrāvakas or pratyekabuddhas; this study is the study of a bodhisattva-mahāsattva. The Four Heavenly Kings will visit them to pay respects and encourage them to delight in swiftly mastering this study. They will sit in the Buddha's seat and spontaneously attain supreme, perfect enlightenment, liberating the fourfold assembly. When a bodhisattva-mahāsattva engages in such study, the Four Heavenly Kings will visit them—so how much more will the other celestial beings? A bodhisattva-mahāsattva who practices the Perfection of Wisdom is always remembered by the Thus-Come One, the Worthy One, the Perfectly Enlightened One. The Perfection of Wisdom is the bodhisattva's practice. If there is any physical hardship in the world, this body will be free from such afflictions. This is the result of a bodhisattva-mahāsattva practicing the Perfection of Wisdom—they attain blessings in the present life."
阿難作是念：「釋提桓因自以智說耶？持佛威神說？」
釋提桓因知阿難心所念，即語阿難：「我所說者，持佛威神。」
佛言：「如是，如是！阿難！是釋提桓因所說，悉佛威神之所致。或時，阿難！菩薩摩訶薩於是深念般若波羅蜜行，便念學般若波羅蜜。爾時三千大千剎土中弊魔，一切皆為愁毒，欲使菩薩摩訶薩中道以本際作證，令得聲聞若辟支佛道。若使得阿耨多羅三耶三菩，疾成阿惟三佛。」
摩訶般若鈔經卷第五