The Abhidharma, in the language of Qin, is called the Great Dharma. The World-Honored One, having insight into the profound truth of the path and its fruit, contemplated its nature and form, grasped its true appearance, and thus called it "Great." He also, with the utmost clarity of the wisdom of the path, observed it like a compass, discerning its singular reality, and thus called it "Dharma." Hence, it is named the Great Dharma.

In the *Madhyama Āgama*, the World-Honored One reproved Udāyin, saying, "Have you inquired into the Abhidharma?" Indeed, the Buddha regarded Śāriputra's five dharmas as the great Abhidharma(Precepts, meditation, and wisdom are called the undefiled dharmas). After the Buddha's parinirvāṇa, Kātyāyana(Foremost in meaning), finding the ten divisions of the scriptures vast and difficult to master, compiled their essential teachings into a single work of eight chapters and forty-four sections. As a scripture, its richness is unsurpassed, and its depth unequaled. All essential paths are encompassed within it—can this not be called richness? All supreme virtues and subtle truths emerge from it—can this not be called depth? Because it is both rich and profound, it can illuminate the subtle and reveal the hidden.

Its exposition of wisdom is comprehensive, its analysis of faculties thorough, its treatment of meditation complete, and its presentation of the path exhaustive. Comprehensive, it adapts the sixteen aspects to their appropriate occasions; thorough, it examines the twenty faculties in their interrelations; complete, it explores all aspects of meditative states; exhaustive, it distinguishes the paths for both sharp and dull practitioners. Therefore, it is praised by those on the high seat and celebrated by the masters of the Tripiṭaka. Monks coming from India all trace their teachings to this scripture, uphold the *Vibhāṣā* as their standard, and find its recitation endlessly meaningful.

Yet it remained beyond the great wilderness, across the Pamir Mountains. Though one might wish to seek it, there was no way to obtain it. In the nineteenth year of the Jianyuan era, the Kashmiri monk Saṅghadeva, who was highly skilled in reciting this scripture, came to Chang'an. The bhikṣu Shi Fahe requested that he transmit it. Buddhamitra translated it, while Huili and Sengmao recorded it, and Fahe organized its principles. The translation began on the twentieth day of the fourth month and was completed on the twenty-third day of the tenth month. At that time, upon reviewing the translation, it was found that the translators had mixed meanings and expressions, blending dragons with snakes and gold with brass, creating confusion. Fahe deeply regretted this, and I too considered it unacceptable, so we ordered a retranslation. Working diligently day and night, it took forty-six days to finalize the text, reducing it by four scrolls where possible. For matters requiring deeper explanation, annotations were added below.

The Sanskrit original consisted of 15,072 ślokas(482,500 words), while the Qin translation contains 195,250 words. One section on dependent origination was omitted, but the word count is comparable to the ten divisions. Surveying this scripture, there are three qualities esteemed by the wise: those on the high seat value its breadth, those who have ended defilements value its essence, and those who investigate subtleties value its precision.

Precision—like the raised trunk of an elephant or dragon, its roar does not reach ordinary ears. Unless one is supremely tranquil, who can grasp this? Essence—the eight patience-knowledges and nine cessations, both great and small, are fully recorded. Unless one is supremely refined, who can attain this? Breadth—all subtleties and wonders, the sixfold and eightfold aspects, are completely presented. Unless one is supremely virtuous, who can synthesize this? For future students who immerse themselves in this work, what could they seek and not find?

Abhidharma Eight Collections Treatise, Volume 1

The "Eight Divisions" verse says: