妙法蓮華經玄義 2.28

2.28

本末究竟等者，即有三義：本空、末亦空，故言等。又惡果報，在本相性中，此末與本等。本相性，在惡果報中，此本與末等。若先無後事，相師不應預記。若後無先事，相師不應追記。當知，初後相在，此假事論等。中實理心，與佛果不異。一色一香，無非中道，此約理論等。以是義故，故言本末究竟等，三義具足，故言等也。

As for 'ultimate equality from beginning to end', there are three meanings. The beginning is empty and the end is also empty, hence they are called equal. Again, evil fruit-retribution is present within the initial mark and nature; here the end is equal to the beginning. The initial mark and nature are present within the evil fruit-retribution; here the beginning is equal to the end. If the later events did not exist beforehand, a physiognomist would not be able to predict them in advance; if the earlier events were not present in the later, a physiognomist would not be able to trace them in retrospect. One should know that the beginning and the end are mutually present; this explains equality in terms of conventional phenomena. The mind of the middle, real principle is not different from the fruit of buddhahood. A single form or a single scent is nothing other than the Middle Way; this explains equality in terms of principle. For these reasons, it is therefore said that 'from beginning to end they are ultimately equal'; because the three meanings are fully complete, it is called equal.