大方廣佛華嚴經隨疏演義鈔 67.46

67.46

疏「故染淨真性皆無始終」者，結示通妨。染之與淨即上俗諦，皆依無住，故無始終。言依無住者，非依無住展轉生來。既無住即是實相異名，故無一法不同實相真性，即上約真諦說理無始終。「顯染可除」下，通妨。妨云：何以但言無始？故為此通。

The commentary states: 'Therefore, the true nature of defilement and purity are both without beginning or end': this concludes, demonstrates, and resolves the objection. Defilement and purity are the above conventional truth; both rely on non-abiding, and thus are without beginning or end. Saying 'relying on non-abiding' does not mean arising turn by turn in reliance on non-abiding. Since non-abiding is another name for real mark, no single dharma is not identical with the true nature of the real mark; this is the aforementioned statement in terms of ultimate truth that the principle is without beginning or end. From 'Revealing that defilement can be eliminated' downward, it resolves the objection. The objection says: Why does it only say beginningless? Hence this resolution is made.