大般涅槃經義記 2.95

2.95

「今欲問陰我無智」等，是其謙問，謙己不知而起後說，故得為問，令欲問陰，自宣己心。下說五陰有其二種：一佛性五陰、二法相五陰。就佛性中有善、不善。佛果五陰、法相陰中有因、有果，故名諸陰。「我無智」下，彰此諸陰唯佛所知，餘人不測。故下如來答此問時，名為如來隨自意語。於中初明自己不知，次明精進菩薩不知。迦葉自身住第十地，當應名彼十地滿心以為精進諸菩薩也，以彼學窮趣佛無間，故曰精進。「如是深」下，明唯佛知。「如是等深」，牒前諸陰獨佛能知，故曰佛境。噵此語者，為彰法深，唯佛獨知，令人仰推，捨謗成信。

"Now desiring to ask of the aggregates, I have no wisdom," and so on, is his humble question; humbling himself as not knowing and thereby giving rise to the subsequent exposition, it can therefore serve as a question, desiring now to ask of the aggregates and disclosing his own mind. Below it explains that there are two kinds of five aggregates: first, the five aggregates of buddha-nature; second, the five aggregates of dharma-characteristics. Within the buddha-nature there are good and unwholesome ones. In the five aggregates of the buddha-fruit and the aggregates of dharma-characteristics there are cause and fruit; hence they are named "the various aggregates". From "I have no wisdom" onward, it reveals that these various aggregates are known only to the Buddha, and others cannot fathom them. Therefore, below, when the Tathāgata answers this question, it is called the Tathāgata's discourse following his own intention. Therein, it first explains that he himself does not know, and next explains that vigorous bodhisattvas do not know. Kāśyapa himself abides on the tenth ground, and should appropriately designate those with the fulfilled mind of the tenth ground as "vigorous bodhisattvas", because their study is exhaustive and advances toward buddhahood without interval; hence they are called "vigorous". From "So profound" onward, it explains that only the Buddha knows. "So profound as these" takes up the aforementioned aggregates as being known uniquely to the Buddha; hence it is called the "Buddha's realm". Stating these words is to reveal that the Dharma is profound and known uniquely to the Buddha, causing people to revere and infer it, abandoning disparagement and establishing faith.