瑜伽師地論略纂 11.22

11.22

論解轉法輪中明「證菩提已，於六年中，魔求其便，竟不能得。常俱行念，每現在前乃至無不覺了」，謂世尊常觀己身受想尋思，今無異念，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？　又或可此中亦是觀諸眾生起愍念故，運心廣故，魔不得便。

In the treatise's explanation of turning the wheel of the Dharma, it clarifies that 'having realized awakening, for six years Māra sought an advantage over him, but in the end could not find one. Mindfulness accompanied by constant practice was ever present before him, up to being free from any failure to understand.' This means that the World-Honoured One constantly contemplated his own body, sensations, perceptions, and thoughts; now being free from divergent thoughts, he constantly contemplated impermanence, arising, abiding, changing, and so forth in connection with this mindfulness, and therefore Māra could not find an advantage. As the older Bodhisattvabhūmi-sūtra says, one contemplates the arising, abiding, changing, and so forth of all sentient beings; now it says one contemplates one's own body. Because one contemplates one's own body, Māra cannot find an advantage; how could it be that by contemplating others Māra cannot find an advantage? Or, alternatively, here it could also mean that because he contemplates all sentient beings and gives rise to compassionate mindfulness, and because he applies his mind extensively, Māra cannot find an advantage.