Translated by the Tripitaka Master Kumarajiva of the Later Qin Dynasty.

During the Later Qin Dynasty, at the time of its compilation, as noted in the preface. The Tripitaka Master, Xian De. Tripitaka refers to the three collections: Sutra, Vinaya, and Abhidharma. The term "collection" has two meanings. First, it signifies containment, meaning the Sutras elucidate the practice of meditation, the Vinaya elucidates the practice of precepts, and the Abhidharma elucidates the practice of wisdom—each capable of containing and flowing forth their respective teachings. Second, it signifies generation, meaning the Sutras align with the one mind, the Vinaya guides the three karmas (body, speech, and mind), and the Abhidharma distinguishes right from wrong—each capable of generating and flowing forth their respective functions. The title "Dharma Master" also has two aspects. First, self-benefit, meaning one extensively masters the sacred teachings of the Tripitaka and upholds them as one's guiding tradition. Second, benefiting others, meaning one transmits and expounds the sacred teachings of the Tripitaka, serving as a model for humans and celestial beings. Kumarajiva, named here. The Chinese and Sanskrit records are both found in the preface. The character "translate" records the event. Translation means to interpret and convey. According to the Rites of Zhou, officials were appointed to manage the languages of the four directions, each with their own titles: the northern official was called "yi" (譯), the southern "xiang" (象), the eastern "ji" (寄), and the western "di" (鞮). Since this scripture came from the west, it is called "translation" because during the Han Dynasty, northern officials were also proficient in western languages. When Buddhism first arrived, it was thus termed "translation," and the name has been retained since. However, the translator, bearing a vow and entrusted with the task, forgot his own body for the sake of the Dharma. From the third year of the Hongshi era, he entered Chang'an and translated various sutras and treatises in the Xiaoyao Garden, totaling over 390 volumes. This scripture is among them. In the fifteenth year, on his deathbed, he vowed: "If the sutras I have translated are not contrary to the Buddha's intent, may my tongue remain unburned after my body is cremated." Later, it indeed happened as he vowed. Thus, we know that his tongue is no different from the broad, long tongues of all Buddhas praising this scripture. Moreover, he translated the sutras according to their meaning, deeply resonating with the needs of the time. The circulation of this scripture is endless, and the translator's beneficence is boundless. Therefore, his name is recorded at the beginning of the scripture to guide future learners. The general explanation of the title is now complete.