大方廣佛華嚴經疏 45.27

45.27

二「於普賢」下別明二十一種功德，分二十段，後二合故。今初第一明二行永絕，即於所知一向無障轉功德。然有二義：一謂非如二乘有無智故、二不同凡夫現行生死起諸雜染、不同二乘現行涅槃棄利樂事。世尊無彼，今菩薩亦無。文中廣顯利樂，即不同二乘；皆與智俱，即不同凡夫。

Second, from "in Samantabhadra [...]" onward individually clarifies the twenty-one kinds of virtues, divided into twenty sections, because the latter two are combined. Now, the first clarifies the permanent severance of the two modes of conduct, which is the virtue of operating with complete freedom from obstruction regarding the knowable. Yet there are two meanings: 1. meaning not having the absence of wisdom as do the two vehicles; 2. differing from ordinary people who actively engage in birth-and-death and give rise to various defilements, and differing from the two vehicles who actively engage in nirvāṇa and abandon the work of benefit and joy. The Bhagavat does not have these, and now the bodhisattva does not have them either. The text extensively reveals benefit and joy, which differs from the two vehicles; all are accompanied by wisdom, which differs from ordinary people.