肇論新疏 3.436

3.436

九折之義皆三乘也，十演之談皆一乘也。以一乘之實，開三是權，令捨小入大、引權歸實，正同《法華》開方便門、示真實相，無名為真、有名為偽。賢聖下，準表中諸家談義諦廓然無聖，今論聖人證體起用，賢哲倣之。儒童證涅而進修、空行入空而起行，豈曰無耶？故云存。本演無名以作論，故十演之文以釋有名之執，執既喪亡，本致自顯。分文結會，恐入局見。

The meanings in the 'nine refutations' all pertain to the three vehicles; the discourses in the 'ten elucidations' all pertain to the one vehicle. By means of the reality of the one vehicle, the three are opened as provisional, causing one to abandon the small and enter the great, leading the provisional back to the real. This is exactly the same as the Saddharmapuṇḍarīka's 'opening the gate of expedient means and revealing the true dharmatā': the nameless is true, and the named is false. From 'worthy and holy...' onward: according to the memorial's reference to various masters discussing the ultimate truth as 'vast and void, with nothing holy,' the present treatise maintains that the sage realizes the essence and initiates functioning, and the worthy and wise emulate him. The youth Rutong realized nirvāṇa and advanced in cultivation; Subhūti who practices emptiness entered emptiness and gave rise to practice—how could one say they do not exist? Hence it says 'preserved.' Originally, it was to elucidate the nameless that the treatise was composed; therefore the text of the 'ten elucidations' explains away the attachment to names. Once that attachment has perished, the original purport naturally becomes manifest. When dividing the text to conclude and synthesize, one fears falling into narrow views.