The Nirvana Sutra is the later biography of Buddaa's preach. It's viewed as the record of Buddhism history and mature phase of Buddha Dharma. It's also the earliest and important scripture spread into China. Compared with the version translated after The dynasty of Dongjin, the Abhidhamma and the Dhyana structure in The text of practice of Dhyana, the translation of Mahaparinibbana Sutra by Chinese master, Bai-fazu, can't precisely present the core of salvation and Dhyana in the early Buddhism in India. The content is mainly about Anitya, suffering, Sunyata and Anatman, which is Satipatthana, disclosed in Bodhyavga and Twelve Literary Forms of the Buddha's Teachings. Satipatthana, the four applications of mindfulness, is the basis of world view and life theory of Buddha Dharma. Regarding the life theory, salvation proposed by Buddhism is to release people from cycle of rebirth by asubhanupassin and meditation. Bai-fazu compared Chinese culture with Buddha dharma and adopted the concept of spirit and mental activity to translate the Buddha scripture, presenting the basic Buddha dharma that thoughts rise and vanish at any time without staying in minds. However, the translation doesn't contain Satipatthana so it's not a precise and appropriate version. Asubhanupassin is the entry level of meditation. Between the first and the second of the four meditative concentrations, awareness and visualization disappear and joyfulness rise. Then meditators turn to The third of the four meditative concentrations, which is the clean and uncontaminated meditation. In Asubhanupassin, determination to brightness and Buddha is held, leading to the 3 levels (between the first and second meditative concentrations). Then it turns to Byakotu-kan, implying that white bones transform into white jade from which brilliant lights and colors flow out. Afterward it proceeds to bright meditation, empty mediation and finally rises to the fourth meditative concentration. The early Asubhanupassin originally intended to treat infatuation on flesh. It focuses on the prevention of sexual desires. Bai's translation of Asubhanupassin took the character, āmrapālī, to lead out the visualization of filthy flesh and the cure for being greedy and lascivious. Its literature image is vivid but the significance of Buddha dharma is narrowed down from breaking excessive persistence and greediness to preventing sexual desires. Only when Buddha dharma and meditation were precisely translated can Buddhism took its root in China. During the dynasty of Donjin and the dynasty of Nan, Abhidhamma and The text of practice of Dhyana were brought to China. Asubhanupassin, ＂Name and form＂ and Buddha's teachings in the later-translated Nirvana Sutra were more accurate than those in Bai-fazu's version. Bai's translation can't be viewed as a successful one but demonstrated the situations and difficulties that Chinese masters faced while they comprehend Buddhism. It's also a precious clue to translation s and spreading of Buddha dharma as well as the scripture comparison.