瑜伽論記 9.386

9.386

言證菩提已乃至無不覺了者，景云：四蘊生滅微細能知，況於色法。泰云：菩薩正智與菩薩身常俱行。基云：謂世尊常觀己身受想尋思全無異念，常觀無常生住異等與此念俱，故魔不得其便。如舊地持云：觀諸眾生生住異等，今云觀自身，觀自身故魔不得便，豈以觀他而不得便。又或此中亦是觀諸眾生，起愍念故運心廣故魔不得便，食所食時有粒皆碎無口不彈者。言佛食時飯粒皆碎無口不彈盡也。

Regarding the passage "Having realized bodhi, up to: there is nothing not understood": Jing states: He is able to know the subtle arising and ceasing of the four aggregates, how much more so for material phenomena! Tai states: The bodhisattva's correct wisdom constantly acts together with the bodhisattva's body. Ji states: It means the World-Honoured One constantly contemplates his own body, feeling, perception, and applied thought, completely free of divergent thoughts; constantly contemplating impermanence, arising, dwelling, and changing together with this mindfulness, Māra cannot gain an advantage over him. As the old Bodhisattvabhūmi states: "Contemplating the arising, dwelling, and changing of all sentient beings." Here it states "contemplating one's own body"; because he contemplates his own body, Māra cannot gain an advantage—how could it be by contemplating others that Māra cannot gain an advantage? Or alternatively, here it also means that he contemplates all sentient beings, because he arouses compassionate mindfulness and because his application of mind is vast, Māra cannot gain an advantage. Regarding "when eating food, every grain is crushed, without the mouth not snapping": it means that when the Buddha eats, all grains of rice are completely crushed, without the mouth failing to chew them completely.