金剛經纂要刊定記 1.80

1.80

如經中度四生即是策修，無生可度即是無相。行六度即是策修，不住相布施等即是無相。如是類例遍於經中。然度生修行合是有相，今以無生可度、無住布施、無法可說、無我修善，故順經宗無相之義，一經前後無不談此，故曰始終。又因心果心咸皆如是，斯則正策修時無相，正無相處策修，非謂前後始終皆爾。

As in the sūtra, delivering the four kinds of born beings is vigorous cultivation, yet having no beings to be delivered is signlessness. Cultivating the six perfections is vigorous cultivation, yet giving without abiding in marks is signlessness. Such examples are found throughout the sūtra. Now, delivering beings and cultivating practices should properly possess signs, but here, because there are no beings to be delivered, there is giving without abiding, there is no Dharma to be spoken, and there is cultivating the good without a self, it accords with the sūtra's principal tenet of signlessness. From beginning to end, the entire sūtra speaks of nothing but this; hence it is called "from beginning to end." Moreover, the causal mind and the fruitional mind are both like this. Thus, right when there is vigorous cultivation, there is signlessness; right where there is signlessness, there is vigorous cultivation. It does not mean that the earlier and later, from beginning to end, are simply [successive] like that.