楞伽阿跋多羅寶經註解 1.22

1.22

一切者，一切眾生也。涅槃者，不生不滅之理也。佛與眾生同具此理，尚無生死可斷，焉有涅槃可證？故云「一切無涅槃」。然非證而證，證此涅槃，是則佛為能證之人，涅槃是所證之法，離法無人，故云「無有涅槃佛」；離人無法，故云「無有佛涅槃」。《入楞伽》云：「佛不住涅槃，涅槃不住佛。」辭異而義同也。覺即佛、所覺即涅槃。人法俱泯，故云「遠離覺所覺」。然人法俱泯，是亡有而未亡無，故云「若有若無有，是二悉俱離」也。

'All' refers to all sentient beings. 'Nirvāṇa' is the principle of non-arising and non-ceasing. The Buddha and sentient beings equally possess this principle; there is not even birth-and-death to sever, so how could there be a nirvāṇa to realize? Hence it says: 'In all things there is no nirvāṇa.' However, realizing through non-realization, one realizes this nirvāṇa; thus the Buddha is the person capable of realization and nirvāṇa is the dharma that is realized. Apart from the dharma there is no person, so it says: 'There is no nirvāṇa Buddha.' Apart from the person there is no dharma, so it says: 'Nor is there a Buddha's nirvāṇa.' The Ru lengqie jing states: 'The Buddha does not abide in nirvāṇa; nirvāṇa does not abide in the Buddha.' The words differ, but the meaning is identical. 'Awakening' is the Buddha; 'that which is awakened' is nirvāṇa. Person and dharma are both obliterated, so it says: 'Far removed from awakening and that which is awakened.' However, with person and dharma both obliterated, existence has been negated but nonexistence has not yet been negated; hence it says: 'Whether existent or nonexistent, both of these two are completely abandoned.'