大方廣佛華嚴經隨疏演義鈔 19.43

19.43

疏「苟文小左右」下，示譯方軌。先二句總令取意，即什公意。叡公《摩訶般若波羅蜜經．序》云「執筆之次，三惟亡師五失、三不易之誨，惕焉若厲、憂懼盈懷，雖復履薄臨深，未足喻也。幸冀宗匠通鑑，文雖左右而旨不違中，遂謹受案譯敢當此任。」故會意譯經，秦朝羅什為最；若敵對翻譯，大唐三藏稱能。

Regarding the Commentary's text from 'If the phrasing deviates slightly' onward, it demonstrates the standard method of translation. The first two sentences generally enjoin capturing the meaning, which was Kumārajīva's intent. Master Sengrui's Preface to the Mahāprajñāpāramitā Sūtra says: 'While holding the brush, three times I contemplated my deceased master's instructions on the five losses and three difficulties; trembling as if facing danger, worry and dread filled my breast, such that even treading on thin ice or standing on the brink of an abyss would not suffice as a metaphor. Fortunately, relying on the principal master's comprehensive discernment, though the wording might deviate, the purport did not contravene the center; thus I respectfully received the manuscript and translated it, daring to undertake this responsibility.' Therefore, in translating sūtras by grasping the meaning, Kumārajīva of the Qin dynasty was paramount; while in strict word-for-word translation, the Tripiṭaka Master [Xuanzang] of the Great Tang was praised as proficient.