大乘法苑義林章 6.29

6.29

七示相降時者，釋迦化身，化相降位。金剛心起破煩惱魔，捨第五分壽入無餘滅，破彼蘊魔。魔王請後更留三月，為顯於死得自在故，破其死魔。然破天魔，二文不定。《涅槃經》說「菩提樹下未成菩提，魔王惱亂恐出三界。菩薩入慈定，起雷吼三摩地，即破天魔。」同於《法華》「大通智勝破魔軍已，垂得阿耨多羅三藐三菩提，而諸佛法不現在前。」《大般若經》八相成道，得菩提已方破天魔。隨機部執各有異故，不須和會。

Seventh, the times of subduing as manifested in appearance: As for Śākyamuni's transformation body, the stages of subduing as manifested in transformation [are as follows]: When the vajra-like mind arises, he destroys the māra of afflictions; when relinquishing the fifth part of his lifespan to enter cessation without remainder, he destroys the māra of the aggregates. After the māra king's request, he remains for another three months in order to demonstrate that he has attained mastery over death, thereby destroying the māra of death. However, regarding the destruction of the devaputra-māra, two texts are indefinite. The Nirvāṇa Sūtra states: 'Beneath the Bodhi tree, before bodhi had been accomplished, the māra king disturbed him, fearing he would transcend the three realms. The Bodhisattva entered the samādhi of loving-kindness and gave rise to the thunder-roar samāpatti, whereupon he destroyed the devaputra-māra.' This agrees with the Lotus Sūtra: 'After Mahābhijñājñānābhibhū had broken the māra army, he was on the verge of attaining anuttarā-samyak-saṃbodhi, yet the Buddha-dharmas did not manifest before him.' The Pañcaviṃśatisāhasrikā Prajñāpāramitā states that, having accomplished the path through the eight manifestations, only after attaining bodhi did he destroy the devaputra-māra. Because the sectarian traditions vary in accordance with the capacities [of beings], there is no need to reconcile them.