大般涅槃經義記 7.106

7.106

文中有二：一以下類上明佛不定、二「云何不定」下就佛不定難破常等。前中有四：一明凡不定，先明不定，「若決定」下難破定義；二明須陀至辟支佛一切不定，先明不定，「若須陀」下難破定義；三「若犯四重不決定」下牒前凡夫二乘不定，類佛不定；四「若佛不定，涅槃體性亦不定」下以佛不定類佛所得一切諸法，明皆不定。

Within the text there are two parts: first, taking the lower to analogize with the higher to explain that the Buddha is indeterminate; second, from "How are they indeterminate?" onward, relying on the Buddha being indeterminate to challenge and refute permanence and so forth. In the first part there are four: first, explaining that ordinary beings are indeterminate, initially explaining that they are indeterminate, and from "If they are determinate" onward challenging and refuting the meaning of determinacy; second, explaining that from srotaāpannas up to pratyekabuddhas, all are indeterminate, initially explaining that they are indeterminate, and from "If a srotaāpanna" onward challenging and refuting the meaning of determinacy; third, from "If committing the four major offenses is not determinate" onward, taking up the previous indeterminacy of ordinary beings and the two vehicles to analogize that the Buddha is indeterminate; fourth, from "If the Buddha is indeterminate, the nature of nirvāṇa is also indeterminate" onward, using the Buddha's indeterminacy to analogize with all dharmas attained by the Buddha, explaining that all are indeterminate.