大方廣佛華嚴經隨疏演義鈔 28.15

28.15

疏「煩惱所知生死涅槃皆稱二行」者，準無著名所知，一向無障轉功德但離所知。二乘之人於極遠時處不能知見，有知不知，故名二行。今無不知，故云永絕。若親光云「凡夫二乘現行二障，世尊無故。凡夫現行生死起諸雜染，即煩惱障。二乘現行涅槃，棄利樂事。世尊無彼二事，故云永絕。」今具含二釋，故雙釋之。下諸功德，皆是下文廣釋中意。如或未曉，但尋兜率會疏及論文，居然易了。

Regarding the commentary's: "Affliction and the knowable, saṃsāra and nirvāṇa, are all called the 'two activities'": According to Asaṅga, it is termed "the knowable"; the transformation-merit of completely lacking obstructions is merely being free from [the obstruction of] the knowable. Persons of the two vehicles are unable to know or perceive at extremely distant times and places; having knowledge and lacking knowledge, these are therefore called the "two activities." Now, since there is nothing unknown, it is said to be "permanently severed." According to Śīlabhadra, "Ordinary persons and the two vehicles have the active manifestations of the two obstructions, whereas the World-Honoured One lacks them. The active manifestation of saṃsāra in ordinary persons gives rise to various defilements—that is the affliction obstruction. The active manifestation of nirvāṇa in the two vehicles abandons the affairs of benefiting and delighting [sentient beings]. The World-Honoured One lacks both of those matters, and hence it is said to be 'permanently severed.'" Now, containing both explanations, we explain them both. The various virtues below all follow the intention of the extensive explanations in the text below. If this is not yet understood, one need only consult the commentary and treatise on the Tuṣita Assembly, and it will be readily understood.