大般涅槃經義記 2.70

2.70

第二告中，初佛勸問「汝於戒律有疑可問」，下諸比丘謙己不堪，於中有三：一明己無智，不堪發問；二「譬如老」下，明己無力，不能受持；三「從我今無智」已下，結己不堪。初中「我等無智能問」，正明不堪，「所以」下釋。「如來境界不可思」者，明慧難測，智慧分齊名為境界。佛智深廣，超出餘人，餘心不及故名不思，餘言不逮稱曰不議。「所有諸定不可思」者，明定難測。「所演教誨不可思」者，明戒難測。亦可初句總明不思，後二是別，別中初證、後一是教。「是故」已下，結己不堪。

In the second address, first the Buddha encourages questioning: "If you have doubts regarding the vinaya rules, you may ask." Below, the monks humble themselves as incapable, in which there are three parts: first, clarifying that they themselves lack wisdom and are incapable of raising questions; second, from "It is like an old [man]" onward, clarifying that they themselves lack strength and cannot accept and uphold [the teaching]; third, from "Since I now have no wisdom" onward, concluding their own incapability. In the first part, "We have no wisdom to be able to ask" directly clarifies incapability; from "Why?" downward explains it. "The Tathāgata's realm is inconceivable" clarifies that his wisdom is hard to fathom; the demarcation of wisdom is called a "realm." The Buddha's wisdom is deep and vast, surpassing other people; because the minds of others cannot reach it, it is called "inconceivable (bu si)"; because the words of others cannot attain to it, it is called "inexpressible (bu yi)." "All of his samādhis are inconceivable" clarifies that his concentration is hard to fathom. "The teachings and admonitions he expounds are inconceivable" clarifies that his morality is hard to fathom. Alternatively, the first clause generally clarifies inconceivability, and the latter two are particular: among the particular, the first is realization, and the latter is teaching. From "Therefore" onward, they conclude their own incapability.