大方廣佛華嚴經隨疏演義鈔 6.26

6.26

疏「初明十二年」等者，第二別破。別破二家五時，即為二別。今初，破道場五時，即分為五。疏「《成實論》云：我今正明三藏中實義，實義即空」者，破第一時。引其三文，此即第一引小乘論。以《成實論》意云：我今成立小乘中實義，故云成實，以三藏即小乘教故。既言實義即空，明小乘已說空竟，何言見有得道？不可不見實義而得道也。

Regarding the commentary's "First, stating that during the twelve years..." and so forth, this is the second part, the specific refutations. Specifically refuting the two masters' systems of five periods divides into two separate sections. Now, in the first, refuting Daoyang's five periods, it is divided into five. The commentary states: "The Tattvasiddhi-śāstra says: 'I now correctly elucidate the real meaning within the Tripiṭaka, and the real meaning is emptiness.'" This refutes the first period. Three passages are cited, and this is the first: citing a Hīnayāna treatise. For the intent of the Tattvasiddhi-śāstra is to say: "I now establish the real meaning within the Hīnayāna"—hence it is called "completion of the real" (Tattvasiddhi)—because the "Tripiṭaka" refers specifically to the Hīnayāna teachings. Since it says that the real meaning is emptiness, it shows that the Hīnayāna had already expounded emptiness; how then can one say that [the listeners] attained the path by perceiving existence? One cannot attain the path without perceiving the real meaning.