法華義疏 10.156

10.156

有二義：一者、明無始始義，但始義長遠故不可數；二者、欲顯法身無始終義，故不可數也。然始無始有不二二義、二不二義。不二二義者，初證法身是故有始，於三身中是應身，亦名報身，是故有始。而所證法身此則無始，故是不二二義。二不二義者，所證法身既無始終，言窮慮息，能證亦無始終，以能證證於所證，所證既無始終，能證亦無始終也。

There are two meanings: First, it clarifies the meaning of a beginning to the beginningless, but because this beginning is vastly distant, it is unreckonable. Second, it wishes to reveal the meaning of the dharmakāya having neither beginning nor end, and therefore it is unreckonable. However, beginning and beginninglessness have the meaning of two that are not two, and not two that are two. The meaning of two that are not two: at the first realization of the dharmakāya there is consequently a beginning; among the three bodies it is the responsive body, and also called the reward body, and therefore it has a beginning. Yet the dharmakāya that is realized is without beginning; hence this is two that are not two. The meaning of not two that are two: since the realized dharmakāya has neither beginning nor end, with words exhausted and thoughts stilled, that which realizes is also without beginning or end. Because that which realizes realizes that which is realized, and that which is realized is without beginning or end, that which realizes is also without beginning or end.