大方廣佛華嚴經隨疏演義鈔 38.48

38.48

疏「佛智有盡」等者下，此亦常人之所好難。就竪約智體中自有三義：初約體相說。言「盡智」者，諸惑都亡、諸相皆寂，故名盡智。智體湛然盡未來際，體不可亡，故名無盡。二約權實說。三約修生本有說，含兩宗義。修生名盡，約剎那盡，即法相宗。若無盡者，即無剎那，屬法性宗。並如玄中。

Regarding the commentary's: "Buddha-cognition has an end," and so forth, this too is something ordinary people delight in questioning. In vertically considering the essence of cognition, there are naturally three meanings: First, explained in terms of essence and characteristics. "Exhaustion-cognition" means all afflictions are eradicated and all characteristics are quiescent; hence it is called exhaustion-cognition. The essence of cognition is clear and serene to the end of future time, its essence indestructible; hence it is called inexhaustible. Second, explained in terms of provisional and real. Third, explained in terms of generated through cultivation versus inherently existing, which encompasses the doctrines of two schools. Generated through cultivation is called exhaustible, in terms of momentary destruction (kṣaṇika-nirodha), which is the Dharma-characteristic school (Faxiang). If it is inexhaustible, it is devoid of kṣaṇas and belongs to the Dharma-nature school (Faxing). Both are as explained in the Profound Meaning.