Chinese
如此思维不缘于诸法。思维行于一切种智之间，务必如此思维不缘于一切种智。如此思维不缘于菩萨摩诃萨。 善现，此外，诸佛世尊不缘于菩萨摩诃萨之色。不缘于受、想、行、识。不缘于处、界、缘起。不缘于布施波罗蜜多。不缘于持戒波罗蜜多、忍辱波罗蜜多、精进波罗蜜多、静虑波罗蜜多、般若波罗蜜多。 不缘于内空。不缘于无物自性空性之间。不缘于念住、正断、神足、根、力、菩提支、八圣道支。不缘于圣谛、静虑、无量、无色定、解脱、渐次住定、空性解脱门、无相、无愿、神通、等持、陀罗尼门。不缘于十力、四无畏、四无碍解、诸佛不共法。不缘于一切种智之间。 禀白：世尊，菩萨摩诃萨应于众多处学习，然不应于任何处学习。 世尊告曰：善现，如是，如是。菩萨摩诃萨应于众多处学习，然不应于任何处学习。何以故？此乃菩萨摩诃萨应如是学习之理。
English
Thus, they contemplate without focusing on any phenomena. They contemplate acting in the realm of all-knowingness, and they contemplate without focusing on all-knowingness in any way. Thus, they contemplate the bodhisattva-mahasattva who does not focus in this way. Furthermore, Subhuti, the Buddhas, the Bhagavat, do not focus on form in relation to the bodhisattva-mahasattva. They do not focus on feeling, perception, mental formations, or consciousness. They do not focus on the sense bases, elements, or dependent origination. They do not focus on the perfection of generosity. They do not focus on the perfection of ethics, the perfection of patience, the perfection of diligence, the perfection of meditation, or the perfection of wisdom. They do not focus on inner emptiness. They do not focus on the emptiness of the nature of non-things. They do not focus on mindfulness, perfect abandonment, the foundations of miraculous abilities, faculties, powers, branches of enlightenment, or the eightfold noble path. They do not focus on the noble truths, meditation, immeasurables, formless absorptions, liberations, successive abidings in absorption, the doors to liberation—emptiness, signlessness, wishlessness—superknowledges, samadhi, or dharani gateways. They do not focus on the ten powers, the four fearlessnesses, the four analytical knowledges, or the unmixed qualities of the Buddhas. They do not focus on the realm of all-knowingness. The venerable Subhuti said, "Bhagavan, the bodhisattva-mahasattva should train in many things, but should not train in anything." The Bhagavan said, "Subhuti, it is so, it is so. The bodhisattva-mahasattva should train in many things, but should not train in anything. Why is that? It is because the bodhisattva-mahasattva should train in this way.
Chinese
这些法不明显啊。请问。世尊，如是如来以简略和广大的方式开示这些法，于此，为求菩萨摩诃萨现证无上正等菩提，我等将以简略和广大的方式完全通达这六波罗蜜多。完全通达之后，将以言辞极度熟练。以言辞极度熟练之后，将以心意领悟。而且无论如何也要如实领悟心和心所生法不流转。世尊说：善现，正是这样，正是这样。学习这以简略和广大的方式开示的六波罗蜜多的菩萨摩诃萨，将能知晓一切法的简略和广大。请问。世尊，如何菩萨摩诃萨才能寻求到一切法的简略和广大呢？世尊说：如果知晓色的如实性，就能知晓一切法的简略和广大。如果知晓受、想、行、识的如实性，就能知晓一切法的简略和广大。如果知晓处、界、缘起的如实性，就能知晓一切法的简略和广大。如果知晓一切波罗蜜多、一切空性、三十七菩提分法的如实性，就能知晓一切法的简略和广大。如果知晓圣谛、禅定、四无量、无色定、解脱、次第住定、空性、无相、无愿、神通、三摩地、陀罗尼门等的如实性，就能知晓一切法的简略和广大。如果知晓十力、四无畏、四无碍解、十八不共佛法的如实性，就能知晓一切法的简略和广大。
English
Those dharmas are not apparent. I ask. Blessed One, since the Tathagata has taught these dharmas in brief and in detail, therefore, in order for the Bodhisattva Mahasattva to realize the unexcelled, perfect, and complete enlightenment, we will fully understand these six perfections in brief and in detail. Having fully understood them, we will become extremely familiar with the words. Having become extremely familiar with the words, we will understand with the mind. And in any case, we must truly understand that the mind and the mental phenomena do not transmigrate. The Blessed One said: Subhuti, it is just so, it is just so. A Bodhisattva Mahasattva who studies these six perfections taught in brief and in detail will know the brief and the detailed of all dharmas. I ask. Blessed One, how can a Bodhisattva Mahasattva seek the brief and the detailed of all dharmas? The Blessed One said: If one knows the suchness of form, one will know the brief and the detailed of all dharmas. If one knows the suchness of feeling, perception, volition, and consciousness, one will know the brief and the detailed of all dharmas. If one knows the suchness of the sense bases, the elements, and dependent origination, one will know the brief and the detailed of all dharmas. If one knows the suchness of all perfections, all emptinesses, and the thirty-seven factors of enlightenment, one will know the brief and the detailed of all dharmas. If one knows the suchness of the noble truths, the meditations, the immeasurables, the formless absorptions, the liberations, the successive abidings, emptiness, signlessness, wishlessness, superknowledges, samadhi, and the doors of dharani, one will know the brief and the detailed of all dharmas. If one knows the suchness of the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unshared qualities of a Buddha, one will know the brief and the detailed of all dharmas.