金剛三昧經論 2.65

2.65

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.