楞伽阿跋多羅寶經註解 3.32

3.32

向言一乘覺道，其說猶略，而未嘗言所知所覺者何法。於是復申此請，佛乃告之。了二無我是為覺，了二障是為知，究論人法、生佛平等，本無二執。所謂真如界內絕生、佛之假名，此無人執也；平等性中無自、他之形相，此無法執也。眾生迷之成二我執，如來覺了本性，二執皆空，故云無我也。二障者，惑障、智障也。即上二執為惑、二空為智，既以二空空其二執，是無惑障。能空之智亦泯，是無智障。二障乃生死之因，因滅故果滅，故云離二種死。二死者，分段、變易之死也。二煩惱者，謂通、別二惑也，此二惑累至於極果方能斷盡。如是了達，名為佛之知覺。二乘雖小，若能回心向大，如佛覺知，是佛而已，故云「亦名為佛」。所以說一乘者，此也。重頌可見。

Previously, when speaking of the One Vehicle path of awakening, the explanation was still brief and had not yet stated what dharmas are known and awakened to. Thereupon he renewed this request, and the Buddha then told him. Thoroughly realizing the two kinds of selflessness is awakening; thoroughly understanding the two obstacles is knowing. In ultimate terms, persons and dharmas, sentient beings and Buddhas are equal, fundamentally lacking the two grasps. The so-called absence of the provisional names of 'sentient beings' and 'Buddhas' within the realm of tathatā is the absence of grasping at persons; the absence of forms of 'self' and 'other' within the nature of equality is the absence of grasping at dharmas. Sentient beings are deluded by them and form the two grasps of self; the Tathāgata awakens to the fundamental nature, and both grasps are empty, hence it says 'selflessness.' The two obstacles are the obstacle of defilements and the obstacle of the knowable. That is, the above two grasps are the defilements, and the two kinds of emptiness are wisdom. Since one empties these two grasps through the two kinds of emptiness, there is no obstacle of defilements. When the wisdom that can empty them is also obliterated, there is no obstacle of the knowable. The two obstacles are the cause of birth and death; because the cause is extinguished, the fruit is extinguished, hence it says 'transcending the two kinds of death.' The two kinds of death are the death of fragmented [samsāric rebirth] and the death of transformative [change]. The two afflictions are the common and specific delusions; these two burdens of delusion can be completely severed only upon reaching the ultimate fruit. Such complete comprehension is called the Buddha's awareness. Although the Two Vehicles are small, if they can turn their minds toward the Great and awaken and know like the Buddha, they are simply Buddhas; hence it says 'also called Buddhas.' This is why the One Vehicle is spoken of. This is evident in the restated verse.