大方廣佛華嚴經隨疏演義鈔 29.19

29.19

疏「照實則生死可盡」者，此正立理。「故中論」下，引證。先舉偈文，即〈邪見品〉先有偈云「若世間有邊，云何無後世？若世間無邊，云何有後世？」上反釋之。次云「五陰常相續，猶如燈火焰。以是於世間，不應邊無邊。」釋曰：以緣生性空，故不屬邊無邊。復次如中百觀說真法及說者等，此約相說，不遇因緣則生死無邊，遇則有邊。此有三事：一真法如良藥、二說者如良醫、三聽者如可治之病。若具此三，煩惱病愈，生死可盡，盡即是有邊。不具此三，煩惱浩然生死無畔，斯則無邊。故結云「非有邊非無邊」也。

Regarding the commentary's "illuminating reality, then saṃsāra can be ended": this directly establishes the principle. From "Therefore the Madhyamakaśāstra..." downward cites supporting evidence. First, it adduces the verse text: in the "Examination of Erroneous Views" [chapter], there is a prior verse: "If the world is bounded, how could there be no future life? If the world is boundless, how could there be a future life?" The above is an inverse explanation of it. Next it says: "The five aggregates constantly continue in succession, like the flame of a lamp. Therefore, regarding the world, one should not assert bounded or boundless." Explanation: Because conditioned arising is empty of intrinsic nature, it does not pertain to bounded or boundless. Furthermore, as the Madhyamaka and Śataka texts explain the true Dharma and the speaker, etc., this is spoken in terms of characteristics: if one does not encounter the causes and conditions, saṃsāra is boundless; if one encounters them, it is bounded. Here there are three matters: first, the true Dharma is like good medicine; second, the speaker is like a good physician; third, the listener is like a curable disease. If these three are complete, the disease of afflictions is healed and saṃsāra can be exhausted; exhaustion is precisely being "bounded." If these three are not complete, the afflictions billow on and saṃsāra is shoreless; this is "boundless." Therefore it concludes: "neither bounded nor boundless."