維摩經略疏垂裕記 9.103

9.103

六、真妄源底，二：初、問。二、答，二：初、正釋，二：初、正釋現文，二：初、釋無住無本，二：初、明真妄體同。荊溪云：十住見終等者，但以最後得名為終。由斷一分，見一分終，故云見終，其實無明不可云終。佛斷最後，後相如初，故云見始，其實無明不可云始。若定終始，何名無住？若計無明有始終者，是謂法性有始終也，以全法性是無明，故亦全無明體是法性。

Sixth, the source and depth of the true and the false, has two parts: first, the question; second, the answer, which has two parts: first, properly explaining, which has two parts: first, properly explaining the present text, which has two parts: first, explaining non-abiding and rootless, which has two parts: first, clarifying that the true and the false are identical in substance. Jingxi says: In "the ten abodements seeing the end," etc., it is designated as "the end" merely on the basis of the final. Due to severing one part, one sees the end of one part, hence it is called seeing the end; in reality, ignorance cannot be said to have an end. When the Buddha severs the final [part], the final mark is like the beginning, hence it is called seeing the beginning; in reality, ignorance cannot be said to have a beginning. If beginning and end were fixed, how could it be called non-abiding? If one reckons that ignorance has a beginning and an end, that means dharma-nature has a beginning and an end, because the entirety of dharma-nature is ignorance, and also the entire substance of ignorance is dharma-nature.