大方廣佛華嚴經隨疏演義鈔 38.34

38.34

疏「有量無量是斷常邊」者，有量無量略有二義：一約竪論，眾生當盡，不有眾生，故名為斷；若常為眾生，即墮於常。二者橫論，眾生無邊即墮於常，定有著常故；若傍有邊涯即墮於斷，傍更無故，定無則斷。有垢則眾生界增，無垢則眾生界減。難度則菩薩勤苦，易度即生安樂。又難度常受苦，易度亦得安樂也。

Regarding the Commentary's statement "Finitude and infinitude are the extremes of annihilation and permanence": Finitude and infinitude have roughly two meanings: First, considered vertically, sentient beings must come to an end, and sentient beings will cease to exist; hence it is called annihilation. If they are permanently sentient beings, one falls into permanence. Second, considered horizontally, if sentient beings are boundless, one falls into permanence, for clinging to definite existence is permanence; if on the sides there are boundaries, one falls into annihilation, for there being nothing further on the sides, definite non-existence is annihilation. When there are defilements, the realm of sentient beings increases; when there are no defilements, the realm of sentient beings decreases. When they are difficult to deliver, the bodhisattva labors diligently; when they are easy to deliver, peace and happiness arise. Furthermore, when they are difficult to deliver, one constantly suffers; when they are easy to deliver, one also attains peace and happiness.