無量壽經連義述文贊 1.33

1.33

經曰「得微妙法成最正覺」者，述云：此第五、覺果斯成也。有說：妙法是理。有說：涅槃滅。皆非也，不可唯言得理得滅成正覺故。今即菩薩降伏魔怨，建立法幢，遊入四禪無有動搖。至初夜分得智得明，攝持一心發天眼通。於中夜分，得宿命通，皆憶自他過去之事，便觀一切眾生老死因生故有，乃至行亦因無明有。復更思惟，因何滅故老死滅？即無明滅故行滅，乃至生滅故老死滅。復更思惟，此色無明、此無明因、此無明滅、此滅無明道，乃至老死憂悲苦惱皆亦如是。於後夜分明星出時，調御聖智，所應知、所應悟、所應見、所應證，彼一切一念相應慧證無上覺。備足三明，為諸天子現成佛瑞，上昇虛空高七多羅，以頌而言：「煩惱悉已斷，諸漏皆空渴，更不復受生，是名盡苦際。」諸天生喜，天華散佛積至于膝故。微妙法者，即攝所證果德悉盡之言。即《瑜伽論》云「復於後時坐菩提座，棄捨一切非方便，攝勇猛精進，所有善法遂得增長，於所修斷轉求勝妙，遂不更求餘外道師。無師自然修三十七菩提分法，證得無上正等菩提，名大覺者。」是也。

Regarding the sūtra's words, "Attaining the subtle, wonderful Dharma, he accomplished supreme, correct awakening," the commentary states: This is the fifth, the accomplishment of the fruit of awakening. Some say that the wonderful Dharma is the principle (tattva). Others say that it is the cessation of nirvāṇa. Both are incorrect, because one cannot speak merely of attaining the principle or attaining cessation as constituting the accomplishment of correct awakening. Here, the Bodhisattva subdued the host of māras, raised the Dharma banner, and entered into the four dhyānas without wavering. At the first watch of the night, he attained wisdom and clairvoyance; maintaining focused mindfulness, he generated the supernormal power of the divine eye. At the middle watch of the night, he attained the supernormal power of the recollection of past lives, fully remembering past events of himself and others. He then contemplated that old age and death of all sentient beings exist conditioned by birth, and so on, up to volitional formations existing conditioned by ignorance. He further contemplated: "conditioned by the cessation of what does old age and death cease?" Namely, conditioned by the cessation of ignorance, volitional formations cease, and so on, up to: conditioned by the cessation of birth, old age and death cease. He further contemplated: this is form, this is ignorance, this is the cause of ignorance, this is the cessation of ignorance, and this is the path to the cessation of ignorance; and so forth, up to old age and death, grief, lamentation, suffering, and distress being likewise. In the final watch of the night, when the morning star appeared, the sage wisdom of the Master of Taming—all that should be known, all that should be awakened to, all that should be seen, all that should be realized—realized supreme awakening through wisdom corresponding to a single thought-moment. Fully equipped with the three knowledges, he displayed the auspicious omen of becoming a buddha to the sons of gods, ascending into the air to the height of seven tāla trees, and said in verse:
"Afflictions are all completely severed,
all outflows are dried up and empty;
I shall never again take rebirth—
this is called reaching the limit of suffering."
The gods gave rise to joy, and heavenly flowers scattered over the Buddha accumulated up to his knees. "Subtle, wonderful Dharma" is an expression that encompasses the entirety of the virtues of the fruit he realized. Thus the *Yogācārabhūmi-śāstra* says: "Furthermore, later, seated on the bodhimanda, having cast off all non-expedients and embraced heroic vigor, all wholesome dharmas were thereby increased. Seeking what is superior and subtle in what was to be cultivated and eliminated, he ultimately sought no other non-Buddhist teachers. Masterless and spontaneous, he cultivated the thirty-seven factors of awakening and realized unsurpassed, complete, perfect awakening, being named the Great Awakened One." This is precisely it.