English
English version: If it is verified that this sutra was spoken after the *Saddharma Puṇḍarīka Sūtra* (Lotus Sutra), then it is unreasonable to classify it as belonging to the second period. Question: If it is determined that this sutra comes after the *Saddharma Puṇḍarīka Sūtra*, how can the statements in the sutra be reconciled? For example, in the *Kāraṇḍavyūha Sūtra* (Compassionate White Lotus Sutra), it says: 'At that time, the assembly said to each other, the Greatly Awakened World-Honored One has previously spoken to us for twenty-nine years, expounding the *Mahāprajñā* (Great Wisdom), the *Vajracchedikā Prajñāpāramitā Sūtra* (Diamond Sutra), the *Devendraparipṛcchā Prajñāpāramitā Sūtra* (King of Gods Questioning Prajna), and the *Suvikrāntavikrāmī Samādhi Sūtra* (Glorious Praise of Prajna Paramita). Today, the Tathagata emits great light; what is he about to do?' Answer: '*Mahāprajñā* is not just one; there are many. Some are spoken before, and some are spoken after.' As the treatise says: 'This sutra has 22,000 *śloka* (verses), the *Mahāprajñāpāramitā Sūtra* (Great Perfection of Wisdom Sutra) has 100,000 *śloka*. If it is in the Dragon King's palace, the Asura's palace, or the Deva's palace, there are trillions of *śloka*.' And so on. Because of this reason, there is no contradiction. Moreover, this treatise says: 'Furthermore, there are two kinds of teachings: one is a place of contention, and the other is a place of non-contention. A place of contention is like other sutras. Now, we want to clarify the place of non-contention, so we are expounding this *Mahāprajñāpāramitā Sūtra* (Great Perfection of Wisdom Sutra).' From this, we can know that this sutra is equivalent to the third manifest *Dharma-cakra* (Wheel of Dharma). It is not a place where various contentions can reside. But to judge this sutra as equivalent to the second *Dharma-cakra* is to consider this sutra as a place of contention. It should not be said that this treatise speaks of non-contention. Moreover, this sutra says: 'Those who seek the *bodhi* (enlightenment) of the Three Vehicles should study *Prajñāpāramitā* (Perfection of Wisdom).' It also says, 'Although there is no dharma to be obtained in *Prajñāpāramitā*, there are the teachings of the Three Vehicles.' And so on. Just as in the *Saṃdhinirmocana Sūtra* (Explanation of the Profound Secrets Sutra), it also says that all *Śrāvaka* (Hearers), *Pratyekabuddha* (Solitary Realizers), and *Bodhisattva* (Enlightenment Beings) are the same wonderful pure path. It should be known that this sutra is like that sutra, universally for those who aspire to all vehicles, turning the *Dharma-cakra* with manifest characteristics. But the second *Dharma-cakra* says that it is only for those who aspire to cultivate the Mahayana. How can this sutra be attributed to that second *Dharma-cakra*? Moreover, this sutra, as in the 'Illusion' chapter, says: 'If a dharma has arising and ceasing, it is like an illusion. If a dharma has no arising and no ceasing, that is, *Nirvāṇa* (liberation) with no deceptive appearance; this dharma is not an illusion.' *Subhūti* (Elder Subhuti) says: 'As the Buddha said, all dharmas are empty in nature, not made by *Śrāvaka*, not even made by all Buddhas. Why is *Nirvāṇa* alone not like an illusion?' The Buddha said: 'It is so, it is so. The nature of all dharmas is always empty. If a newly aspiring Bodhisattva hears that all dharmas are empty in nature, and so on.' --------------------------------------------------------------------------------
Chinese
槃亦皆如化心即惊怖。为是新发意菩萨故分别生灭者如化不生灭者不如化。须菩提言。世尊云何令新发意菩萨知是性空。佛告须菩提。诸法先有今无耶。以是文证当知。此经说涅槃法亦无自性。而彼第二法轮中言一切诸法无生无灭本来寂静自性涅槃。不言涅槃无自性性。第三了义法轮中言一切诸法无生无灭乃至涅槃无自性性。以是故知。今此经宗超过第二同第三也。又华严经云。生死及涅槃是二悉虚妄愚智亦如是。二皆无真实。今此经云。色受想等如幻如梦乃至涅槃如幻如梦。若当有法胜涅槃者。我说亦复如幻如梦。当知此经同彼华严无上无容究竟了义。但其教门各各异一耳。第五判教略述如之。 第六消文依论广释。 大慧度经宗要终 现代汉语译本：涅槃也像幻化一样，心因此感到惊恐。因为是新发意的菩萨，所以分别生灭的（涅槃）就像幻化，不生灭的（涅槃）不像幻化。须菩提（Subhuti）问：‘世尊（Bhagavan），如何让新发意的菩萨知道这是性空（sunyata）呢？’佛（Buddha）告诉须菩提（Subhuti）：‘诸法（dharmas）是先有而后无吗？’根据这段经文可以知道，此经所说的涅槃法（nirvana-dharma）也没有自性（svabhava）。而第二法轮（second turning of the Dharma wheel）中说，一切诸法（sarva-dharma）无生无灭，本来寂静，自性（svabhava）涅槃（nirvana）。没有说涅槃（nirvana）没有自性（svabhava）。第三了义法轮（third definitive turning of the Dharma wheel）中说，一切诸法（sarva-dharma）无生无灭，乃至涅槃（nirvana）没有自性（svabhava）。因此可知，现在这部经的宗旨超过第二法轮，等同于第三法轮。又《华严经》（Avatamsaka Sutra）说：‘生死（samsara）及涅槃（nirvana）这二者都是虚妄的，愚者和智者也是如此，二者都没有真实性。’现在这部经说：‘色（rupa）、受（vedana）、想（samjna）等如幻如梦，乃至涅槃（nirvana）如幻如梦。’如果有什么法胜过涅槃（nirvana），我也说它如幻如梦。’应当知道这部经等同于《华严经》（Avatamsaka Sutra），是无上无容、究竟了义的。只是教门各有不同罢了。第五判教略述如上所述。 第六，根据论典广泛地解释经文。 《大慧度经宗要》终
English
English version: Nirvana (nirvana) is also like an illusion, causing the mind to be frightened. Because they are newly initiated Bodhisattvas (bodhisattvas), the Nirvana (nirvana) that is distinguished by arising and ceasing is like an illusion, while the Nirvana (nirvana) that does not arise or cease is not like an illusion. Subhuti (Subhuti) asked: 'Bhagavan (Bhagavan), how can newly initiated Bodhisattvas (bodhisattvas) know that this is emptiness (sunyata)?' The Buddha (Buddha) told Subhuti (Subhuti): 'Are all dharmas (dharmas) first existent and then non-existent?' Based on this passage, it should be known that the Nirvana-dharma (nirvana-dharma) spoken of in this sutra also has no self-nature (svabhava). And in the second turning of the Dharma wheel (second turning of the Dharma wheel), it is said that all dharmas (sarva-dharma) neither arise nor cease, are originally tranquil, and have self-nature (svabhava) Nirvana (nirvana). It does not say that Nirvana (nirvana) has no self-nature (svabhava). In the third definitive turning of the Dharma wheel (third definitive turning of the Dharma wheel), it is said that all dharmas (sarva-dharma) neither arise nor cease, and even Nirvana (nirvana) has no self-nature (svabhava). Therefore, it can be known that the doctrine of this sutra now surpasses the second turning and is equal to the third turning. Furthermore, the Avatamsaka Sutra (Avatamsaka Sutra) says: 'Samsara (samsara) and Nirvana (nirvana) are both false, and the foolish and the wise are also the same; neither has any reality.' This sutra now says: 'Form (rupa), sensation (vedana), conception (samjna), etc., are like illusions and dreams, and even Nirvana (nirvana) is like an illusion and a dream.' If there is any dharma that surpasses Nirvana (nirvana), I would also say that it is like an illusion and a dream.' It should be known that this sutra is the same as the Avatamsaka Sutra (Avatamsaka Sutra), being unsurpassed, all-encompassing, and ultimately definitive. It is just that the teachings are different. Sixth, explain the text extensively based on the treatises. The End of the Essentials of the Mahaprajnaparamita Sutra --------------------------------------------------------------------------------