大乘義章 8.84

8.84

二十五有，出《涅槃經》。從因有果，故名為有。有別不同，為二十五。何者是乎？如經中說：欲界十四，所謂地獄、畜生、餓鬼及與修羅，即以為四；四天下人，復以為四，通前為八；欲界六天，復以為六，通前十四；色界有七，通前合為二十一有；彼四禪地，即以為四；中間梵王以為第五；無想天處以為第六；一切淨居合為第七；無色有四謂四空處，通前合為二十五也。問曰：何故四天下人分為四種，五淨居等合之為一？釋言：離合各隨所宜，今據一門且分如是。二十五有，辨之麁爾。

The twenty-five states of existence are derived from the *Nirvāṇa Sūtra*. Because there are fruits resulting from causes, they are called "existences". Their distinct varieties are twenty-five. What are they? As stated in the sūtra: fourteen in the desire realm, namely hell, animals, hungry ghosts, and asuras, which constitute four; humans of the four continents, which again constitute four, making eight when combined with the preceding; the six heavens of the desire realm, which again constitute six, making fourteen when combined with the preceding; there are seven in the form realm, which combined with the preceding make twenty-one states of existence—the four dhyāna stages constitute four; the intermediate Brahmā King constitutes the fifth; the heaven of non-conception constitutes the sixth; all the Pure Abodes combined constitute the seventh; and there are four in the formless realm, namely the four formless attainments, which combined with the preceding make twenty-five. Question: Why are humans of the four continents divided into four kinds, while the five Pure Abodes and so on are combined into one? Answer: Separation and combination each follow what is appropriate; here, based on one perspective, they are provisionally divided in this manner. The twenty-five states of existence are thus roughly analyzed.