大方廣佛華嚴經隨疏演義鈔 66.13

66.13

疏「此依三世」下，第二釋妨。謂有問言：若過去無明更依過去，則前無始未來老死更生未來老死之果，則未來無窮，則無明非無因、老死非無果，有無窮過。故今答云：今依推過去無明非自然生，復因宿習未來不得對治，則苦果無窮，因果相關故有五世。五世之外更不關涉，故非無窮。若約三世輪環，無無窮過。

As for the Commentary's "This is based on the three periods of time" and so on, this is the second [heading], resolving an objection. That is, someone may ask: "If past ignorance further depends on a past, then earlier, there is no beginning; if future aging-and-death further generates future fruits of aging-and-death, then the future is infinite. In that case, ignorance would not be without cause, and aging-and-death would not be without fruit, incurring the fault of infinite regress." Therefore it is now answered: tracing past ignorance shows that it does not arise spontaneously, but again depends on former habituation; and if an antidote is not obtained in the future, the fruit of suffering will be infinite. Because cause and effect are interrelated, there are five periods of time. Beyond the five periods of time there is no further involvement; hence there is no infinite regress. If considered in terms of the cycle of the three periods of time, there is no fault of infinite regress.