上五字所詮，謂圓覺是法，大方廣是義。故文中標結指陳，只言圓覺。下六字屬能詮修多羅了義，是歎教勝能。良以宗本體用，是法義之宏綱。詮旨功能，了言象之皎鏡。事周義盡，須建五名。簡要標題，且存兩號。大方廣是體相用，各有二異。大者當體得名，常徧為義。常則竪通三世，徧則橫該十方。謂圓覺體無有邊涯，絕諸分量，強名大也。意言此覺有廣大義，有方圓義。謂體大而用廣，理方而用圓。方是正直不偏，圓乃無虧無缺。亦可大方是體，廣圓為用。謂體大而正直不偏，用廣而圓滿無缺。上三字是別，圓字是總。明此圓覺，即是總別之德，具彰法義之門，故名大方廣圓覺。後能詮修多羅三字，總指諸經了義二字。歎此一經，是決擇究竟顯了之義，無過上也，故名修多羅了義經。
The five characters above elucidate that Perfect Enlightenment is the Dharma, while Vast, Expansive, and Magnificent represent its meaning. Therefore, in the text, the headings, conclusions, and direct references speak only of Perfect Enlightenment. The six characters below pertain to the praiseworthy capacity of the teaching that can be expounded—the ultimate meaning of the sūtra. Indeed, the essence, substance, and function of the doctrine are the grand framework of Dharma and its meaning. The function of expounding the purport clarifies words and appearances like a bright mirror. When matters are complete and meanings exhausted, five names must be established. For the sake of brevity and as a heading, two titles are preserved. Vast, Expansive, and Magnificent are substance, characteristics, and function, each with two distinctions. "Vast" is named according to its essence, with constancy and pervasiveness as its meaning. Constancy extends vertically through the three periods of time; pervasiveness encompasses horizontally across the ten directions. This means the substance of Perfect Enlightenment has no boundaries or limits, transcending all measurements—forcefully named "Vast." The implication is that this enlightenment possesses the meaning of vastness and the meaning of perfection. It is said the substance is vast and the function expansive, the principle perfect and the function complete. "Perfect" means upright and impartial; "complete" means lacking nothing and without deficiency. Alternatively, Vast and Perfect are the substance, while Expansive and Complete are the function. This means the substance is vast, upright, and impartial; the function is expansive, perfect, and without deficiency. The first three characters are distinct; the character "Perfect" is comprehensive. It clarifies that this Perfect Enlightenment is the virtue of both distinction and totality, fully revealing the gate of Dharma and its meaning. Therefore, it is named the Vast, Expansive, Magnificent Perfect Enlightenment. The latter three characters, "the expounded sūtra," collectively point to all scriptures; the two characters "ultimate meaning" praise this single scripture as the definitive, ultimate, and clearly revealed meaning, unsurpassed and supreme. Hence, it is named the Sūtra of the Ultimate Meaning of the Great Expansive Perfect Enlightenment.
罽賓，梵語，亦云羯濕彌羅，北印度邊鄙之名。此翻賤種，本賤役人，自立君長故也。沙門，梵語，此翻勤息。勤者，勤修戒定慧；息者，息滅貪嗔痴。佛陀多羅，梵語，唐言覺救。以長壽二年龍集癸巳，持梵本經至神都東京白馬寺，譯成兩卷。其度語、筆授、證義、潤文、諸德、廣評、大義、別錄，總成一卷。同緣實相，約行收機，大分三段，共十二章。初二章明圓頓行，中四章明漸次行，後六章明不定行也。譯之言易也，通也，梵為華耳。周制達四方，東方曰寄，西方曰狄鞮，南方曰象，北方曰譯。今翻西語曰譯，由漢世多事也。經文大分三段：始如是我聞至平等法會為序分；於是文殊師利下至圓覺章為正宗分；於是賢善首下訖經為流通分。
Kashmir, a Sanskrit term also known as Kaśmīra, is the name of a remote region in Northern India. It is translated as "base lineage," originally referring to people of lowly occupations who later established their own rulers. Śramaṇa, a Sanskrit term, is translated as "diligent cessation." Diligence means diligent cultivation of precepts, meditation, and wisdom; cessation means cessation of greed, anger, and delusion. Buddhatrāta, a Sanskrit term, is rendered in Tang Chinese as "Enlightenment-Savior." In the second year of the Changshou era, during the cyclical year Guisi, he brought the Sanskrit scripture to the White Horse Temple in the Eastern Capital, Shen Du, and translated it into two volumes. The translation process, including oral interpretation, transcription, doctrinal verification, literary refinement, contributions from various virtuous ones, extensive commentary, essential meanings, and supplementary records, was compiled into one volume. United by the same affinity for true reality, it adapts practices to accord with capacities, broadly divided into three sections comprising twelve chapters. The first two chapters elucidate the perfect and sudden practice; the middle four chapters elucidate the gradual practice; the latter six chapters elucidate the indeterminate practice. Translation means transformation and communication, rendering Sanskrit into Chinese. According to Zhou dynasty regulations for communicating with the four directions, the east was called "Ji," the west "Di Di," the south "Xiang," and the north "Yi." Nowadays, rendering Western languages is called "translation," a convention established due to the many affairs during the Han dynasty. The scripture is broadly divided into three sections: from "Thus I have heard" to the "Assembly of Equal Dharma" is the introductory section; from "Then Mañjuśrī" to the chapter on "Perfect Enlightenment" is the main doctrine section; from "Then Virtuous and Good Leader" to the end of the scripture is the dissemination section.