大方廣佛華嚴經隨疏演義鈔 7.45

7.45

疏「亦立三」下，三正立，可知。疏「又初漸」下，第四明了不了。上約心境空有以立三時之教，今約三性空有以明了不了義，蓋影略耳。言「以彼怖畏此真空」者，小乘聞空，謂無物為空，如空澤之空。則畢竟都無，恐成斷滅。若必無者，何有因果生死涅槃？徒事勤苦，修有何益？故經云「寧起有見如須彌，不起空見如芥子許。」故生驚怖。今存假名，但除其病而不除法，故存依他之假有，以接小心之劣機。

From the commentary's "Also established three" downward is the third part, the direct establishment, which can be understood. From the commentary's "Furthermore, initially, gradually" downward is the fourth part, clarifying the definitive and non-definitive. Above, the teachings of the three periods were established in terms of the emptiness and existence of mind and objects; now, the definitive and non-definitive meanings are clarified in terms of the emptiness and existence of the three natures, which is merely a complementary abbreviated presentation. Regarding the statement "Because they feared this true emptiness": when those of the Hinayāna hear of emptiness, they take emptiness to mean the absence of things, like the emptiness of a dried-up marsh. This would mean that ultimately there is nothing at all, and they fear it constitutes annihilationism. If there is definitely nothing, how could there be cause and effect, saṃsāra, and nirvāṇa? To what purpose would one undergo toil and hardship, and what benefit would there be in practice? Therefore, the sūtras say: "Better to give rise to a view of existence as large as Mount Sumeru than to give rise to a view of emptiness as small as a mustard seed." Hence, they give rise to alarm and fear. Now, preserving conventional designations removes only the illness without removing the dharma; therefore, the conventional existence of the dependent nature is preserved in order to receive those of inferior capacities with narrow minds.