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。
Section Eight: On the Circumstances of the Translation
The Tripitaka Master Kumārajīva—whose name means “Youthful Longevity”—brought the Sanskrit text to this land. During the Great Qin era of Prosperous Beginning, he collaborated with virtuous scholars such as Sengzhao, Daosheng, Daorong, and Sengrui at the Xiaoyao Garden to translate this treatise. Master Sengrui served as scribe, and the work was carried out alongside the translations of the *Middle Treatise*, the *One Hundred Treatise*, and the *Great Wisdom Treatise*.
Thus, when Master Sengzhao studied these four treatises, he felt as though the sun and moon had entered his heart. He remarked, “The *One Hundred Treatise* broadly refutes non-Buddhist teachings, the *Gate Treatise* broadly refutes the Lesser Vehicle, the *Middle Treatise* refutes both inner and outer schools, and the *Great Wisdom Treatise* explains the Greater Vehicle. Such is the structure and intent of these texts.”
Therefore, the profound principles of the Three Treatises spread across the nine regions of the land. Truly, it was Kumārajīva’s work that carried on Nāgārjuna’s tradition. Although the translations were done in the Guanzhong region, it was Master Xinghuang Lang’s efforts that caused their flourishing in the south of the Yangtze River.