大方廣佛華嚴經隨疏演義鈔 22.9

22.9

疏「菩提則眾生本有今無」者，亦約性淨菩提本有，今為客塵之所覆故，迷真起妄，無有證得圓淨菩提，故云今無耳。言「諸佛則本無今有」者，約圓淨菩提，昔未修成故云本無，今已修得故云今有。上來已顯彼偈上半。

As for the commentary's statement that "Bodhi is originally existent and now non-existent for sentient beings," this also refers to bodhi that is pure by nature being originally existent; but because it is currently obscured by adventitious defilements, they are deluded about the real and give rise to the false, having not yet realized or attained perfectly pure bodhi; therefore it is said to be "now non-existent." The statement that "for the Buddhas, it is originally non-existent and now existent" refers to perfectly pure bodhi: because it was not cultivated to completion in the past, it is said to be "originally non-existent"; because it has now been cultivated and attained, it is said to be "now existent." The above has already explained the first half of that verse.