大般涅槃經義記 6.13

6.13

These preceding five kinds contemplate emptiness in terms of the present. As for 'beginningless emptiness', there is no distinct dharma; it is simply contemplating the preceding five emptinesses in terms of the past that is called 'beginningless emptiness'. Why not speak of 'endless emptiness' in terms of the future? Analytically established, it should be permissible, which is why in the *Bodhisattvabhūmi* all three times are contemplated together; but here, it is to clarify that past dharmas are the root from which afflictions arise, the locus of clinging since beginningless time, and therefore must be contemplated. Since past and present are already empty, the future may be understood by analogy; hence it does not speak of 'endless emptiness' in terms of what comes after. Moreover, dharmas of the three times arise successively: the past is the root of the present, and the present is the root of the future; present dharmas are easy to contemplate, so they are contemplated first. Because the present arises from the past, beginningless emptiness is spoken of in terms of its root. When the root is destroyed, the branch follows; therefore endless emptiness is not spoken of in terms of what comes after.