十二門論宗致義記 1.33

1.33

第八、傳譯緣起者，三藏法師鳩摩羅什，此云童壽，齎梵本至此，以大秦弘始年於逍遙園中，與生、肇、融、叡等諸德共譯茲論。叡公筆受，與《中》、《百》及《智論》等同譯。故肇公披閱四論，若日月之入懷。彼評云「《百論》廣破外道，《門論》廣破小乘，《中論》具破內外，《智論》解釋大乘，文勢如此也。」是故三論玄旨派流於九壤，龍樹宗傳，實什公之方也。雖復譯在關河，然盛傳於江表，則興皇朗之功也。

Eighth, the conditions of transmission and translation: the Tripiṭaka Master Kumārajīva, translated here as Tongshou ('Youthful Longevity'), brought the Sanskrit text here, and during the Hongshi era of the Great Qin, in the Xiaoyao Garden, he translated this treatise together with Daoheng, Sengzhao, Sengrong, Sengrui, and other virtuous ones. Master Sengrui recorded it in writing, translating it together with the Madhyamaka Śāstra, the Śata Śāstra, and the Mahāprajñāpāramitopadeśa. Thus Master Sengzhao read through the four treatises as if the sun and the moon had entered his bosom. He assessed them, saying: 'The Śata Śāstra broadly refutes the non-Buddhists; the Dvādaśamukha Śāstra broadly refutes the Hīnayāna; the Madhyamaka Śāstra completely refutes both inner and outer; the Mahāprajñāpāramitopadeśa explains the Mahāyāna; such is the trend of the texts.' Therefore, the profound import of the three treatises branched out across the nine realms; the transmission of Nāgārjuna's school was truly due to Kumārajīva's guidance. Although it was translated in Guanhe, its flourishing transmission south of the Yangtze River was the merit of Senglang of Xinghuang Temple.