維摩經略疏 2.61

2.61

「始在佛樹」下次八行，歎劣應為遠由，為二：初兩行歎形益，次六行歎聲益。歎形為二：初歎應色，次歎應心。「佛樹」者，坐此成佛故也。有言元吉，亦云菩提。初成道時詣此樹坐，魔恐成道化我眷屬、空我宮殿，先遣三女，菩薩心安不能惑亂；魔王增忿，遂將欲界八十億鬼神兵眾在菩薩所，魔自敗散。具在《瑞應》。「甘露滅」者，魔王去後，菩薩中夜入於四禪，三十四心見四諦理名得甘露，正習俱盡故名滅也。「覺道成」者，因四諦發真見第一義時，朗然大悟，知常無常、知眾生數非數等，具力無畏等一切諸法，名覺道成也。神力降魔，神通即是色法功德之用。

The next eight lines, beginning with "First at the Buddha-tree", praise the inferior response [body] as the distant cause, comprising two [sections]: first, two lines praise the benefit of the physical form; next, six lines praise the benefit of the voice. Praising the physical form has two [parts]: first, praising the responsive physical form; next, praising the responsive mind. "Buddha-tree": this is because he sat here and achieved Buddhahood. Some call it Yuánjí (Supreme Auspiciousness); it is also called Bodhi. When he first attained the Way, he proceeded to this tree and sat down. Māra feared: 'If he achieves the Way, he will transform my retinue and empty my palace.' He first dispatched three daughters, but the Bodhisattva's mind was steadfast and could not be perturbed. The demon king's wrath increased, whereupon he led a host of eighty billion ghost and spirit soldiers of the desire realm to the Bodhisattva's place, and Māra was routed of himself. This is detailed in the Ruìyìng. "Cessation of sweet dew" (amṛta-nirodha): after the demon king left, the Bodhisattva entered the four dhyānas in the middle of the night, and with thirty-four moments of mind he saw the principle of the Four Truths, which is termed attaining sweet dew; because fundamental defilements and habitual propensities were both extinguished, it is called cessation. "The path of awakening was accomplished": when, through the Four Truths, he gave rise to the real and saw the ultimate meaning, he had a clear, great awakening, knowing the permanent and impermanent, knowing what falls within the category of sentient beings and what does not, and so forth, fully possessing the powers, fearlessnesses, and all other phenomena—this is termed the path of awakening being accomplished. Subduing Māra through divine power—supernatural powers are themselves the function of the merit of physical phenomena.