起信論疏筆削記 17.44

17.44

There are further five reasons why [the manifestation occurs] in that heaven: First, because practitioners of the two vehicles cling to the transformation [body] of the eight phases as the true Buddha, disbelieving that there is any other sage, and furthermore do not know that mind itself is Buddha, yet they believe that fourth dhyāna is the birthplace of sages. Now, by being temporarily together with the two vehicles in that heaven, [the Buddha] gathers and shows [them], causing them to know that the eight phases are not real; hence [he appears] in this heaven. Second, because the three disasters do not reach it, it corresponds to this heaven. Third, because the material form of the desire realm is coarse and heavy, which is existence; whereas the formless realm has no material form at all, which is non-existence. Now, this heaven expresses freedom from both existence and non-existence and accords with the Middle Way; hence [he appears] in this heaven. Fourth, because King Maheśvara has three eyes upon his face that are neither vertical nor horizontal, expressing the realization of the three virtues, and nirvāṇa is likewise so; hence [he appears] in this heaven. Fifth, because in the lower realms there is much wisdom and little meditative concentration, while in the upper four formless realms there is much concentration and little wisdom; this heaven possesses concentration and wisdom in equal measure, hence [he appears] in this heaven. For “dhyāna” is translated as “tranquil contemplation” (cintā): tranquility excludes the lower, and contemplation excludes the upper. A verse states: / In the desire realm and the formless realm, / the Buddha does not attain [awakening] therein; / in the highest heaven of the form realm, / he attains the Way amidst freedom from desire.