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.

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.