金剛三昧經論 2.65

2.65

論曰：此下第二因言往復。於中有三：問、答、述成。第二答意明從凡位來至聖位，至聖位時顧尋古今，古在凡位始發趣時，自信己心本無起動，起動之本不可得故。今至聖位得無生時，證知自心本來無生，生起之本無所得故。故知始從無本處來，今所至處亦無本所。既舉無本，當知無末。無末無本者，無來無至矣。但仰順佛問之辭，假寄來至之言。雖復不有來至，而非都無來至故。故因來至顯無來至，至所來處同無本故。

The commentary says: From here on is the second [section], [establishing the original benefit] through an exchange of words. Within it there are three [parts]: the question, the answer, and the endorsement.
As for the meaning of the second part, the answer, it clarifies that one comes from the stage of an ordinary being and arrives at the stage of a noble one. Arriving at the stage of a noble one, when one looks back and examines the past and the present: in the past, when one was at the stage of an ordinary being and first set out, one was confident in oneself that one's own mind was originally without stirrings or arising, because the origin of stirrings and arising cannot be found. Now, arriving at the stage of a noble one and attaining the unarisen, one directly verifies and knows that one's own mind is originally unarisen, because the origin of arising and coming-forth is ungraspable. Thus one knows that one initially came from a place without origin, and the place now arrived at is also a locus without origin. Since originlessness has already been raised, one should know that there is no end. That which has no end and no origin has no coming and no arriving. One merely reverently complies with the words of the Buddha's question, conventionally resorting to the words 'coming' and 'arriving.' Although coming and arriving do not exist, it is not that there is no coming and arriving at all. Therefore, based on coming and arriving, the absence of coming and arriving is revealed, because the place arrived at and the place come from are identically without origin.