大方廣佛華嚴經隨疏演義鈔 67.47

67.47

疏「餘如別說」者，然初地中已略顯示，今更略明。謂或說真性無始無終，性無生滅故。恒沙性德依體說相，亦無始終。證淨菩提有始無終，創修成故，說之有始；冥同真性，故無有終。生死妄法無始有終，未曾離念故無有始，妄可斷故本有今無故說有終。若約以因招果說者，無明為始，老死為終，有始有終；約智符理，理無始終，智亦無始。不爾，真智不同真故。妄法有二，亦無始終。一則從緣舉體空故，無可始終。二即妄同真，故無始終。如波即濕，即性無終。隨順觀俗，即真諦故，若有始終不即真故。故疏結云「則染淨真理皆無始終」。

Regarding the commentary's statement, "The rest are as explained elsewhere": this was already briefly shown in the first bhūmi, and is now briefly clarified once more. That is, it is sometimes taught that the true nature has neither beginning nor end, because the nature is free from arising and ceasing. The nature-virtues, [numerous as] the sands of the Ganges, are explained as characteristics in reliance upon essence; they too have neither beginning nor end. Realising pure bodhi has a beginning but no end; because it is attained through initial cultivation, it is said to have a beginning, yet because it secretly accords with the true nature, it has no end. The deceptive phenomena of saṃsāra have no beginning but do have an end; because thoughts have never yet been parted from, they have no beginning, yet because delusion can be severed, being originally present and now absent, they are said to have an end. If spoken of in terms of causes bringing about effects, avidyā is the beginning and old age and death are the end, so there are both beginning and end. In terms of cognition tallying with principle, principle has neither beginning nor end, and cognition likewise has no beginning; if it were not so, true cognition would not be identical with the real. Deceptive phenomena have two [aspects under which] they also have neither beginning nor end: first, because when arising from conditions their entire essence is empty, there is nothing that can have a beginning or an end; second, because delusion is identical with the real, they have neither beginning nor end, just as waves are identical with wetness, and being identical with the nature, have no end. When one observes conventional [truth] in concordance with it, it is identical with the ultimate truth; if there were beginning and end, it would not be identical with the real. Therefore the commentary concludes: "Thus the true principles of both defilement and purity are free from beginning and end."