大般涅槃經義記 2.203

2.203

第二明佛能建義中，初明如來住大涅槃種種現化，「於此三千大千界」下廣顯化相，「以是故」下結用歸體。廣顯化中，初明如來閻浮現化，次類餘方及三千界。下舉二十五有之義，指《首楞嚴》。何者是其二十五有？如下文說：欲界十四，謂四惡趣、四天下人及六欲天；色界有七，謂四禪處中間、梵王、無想、淨居；無色有四，謂四空處，通前合為二十五有。何因舉此指《首楞嚴》？明佛二十五有之中斯皆現化，不能具列，故指彼經。

In the second part, explaining that the Buddha is able to establish purposes: first, it explains that the Tathāgata abides in Mahāparinirvāṇa and manifests diverse transformations; from "in this trichiliocosm" onward, it extensively reveals the aspects of transformation; from "for this reason" onward, it concludes the function and returns it to the essence. Within the extensive revelation of transformation: first, it explains the Tathāgata's manifestation of transformations in Jambudvīpa; next, it extends the analogy to the other regions and the trichiliocosm. Below, it adduces the meaning of the twenty-five states of existence and points to the Śūraṅgama [Sūtra]. What are these twenty-five states of existence? As the text below states: fourteen in the desire realm, namely the four evil destinies, the humans of the four continents, and the six desire heavens; seven in the form realm, namely the intermediate state of the four dhyāna stages, the Brahmā king, the non-conceptual [beings], and the pure abodes; four in the formless realm, namely the four formless stages—combined with the preceding, these make twenty-five states of existence. For what reason are these adduced to point to the Śūraṅgama? It explains that among the twenty-five states of existence the Buddha manifests transformations in all of them; since they cannot all be listed in full, it therefore points to that sūtra.