法華文句記 8.59

8.59

「月藏第九法食」等者，法食，聞法也。如安養界下品生人，在蓮華中常聞彌陀、觀音說法。法喜食者，聞法歡喜，正聞屬法食，聞已為喜食。禪食者，謂以禪法自資，不須段食，或可法即是喜。《月藏》第五，十善各十功德，亦與《淨名》十善是菩薩淨土意同，故一一文末皆云後作佛等。彼第五經〈信敬品〉云：「戒清淨平等，所謂十善業道休息，休息殺生獲十功德。何等為十：一者於諸眾生得無所畏，二者於諸眾生得大慈心，三者斷惡習業，四者少病決斷，五者長命，六者非人所護，七者無諸惡夢，八者無怨，九者不畏惡道，十者命終生善道。若能以此息殺善根，迴向菩提必到菩提，成無上智，到菩提時彼離諸害仗，長壽眾生來生其土。」下九並十，從「若能」已下去並同。故菩薩因時行於不殺為淨土因，而自不殺、教他不殺等四法具足，後成佛時十類眾生同生其土。故《淨名》云：「十善是菩薩淨土，菩薩成佛時命不中夭等眾生來生其土。」故《智論》中菩薩行於一行，皆具四法方成淨因。

Regarding "The ninth chapter of the *Candragarbha*, 'Dharma-Food'", and so forth: "Dharma-food" means hearing the Dharma. For example, those born in the lower grade in the Land of Peaceful Nurture (Sukhāvatī) constantly hear Amitābha and Avalokiteśvara preach the Dharma from within the lotus blossoms. As for "joy in the Dharma as food," it is rejoicing upon hearing the Dharma; the actual hearing belongs to Dharma-food, while after hearing, it becomes the food of joy. "Food of dhyāna" means nourishing oneself with the practice of dhyāna without needing solid food; or perhaps the Dharma is itself the joy. In Chapter Five of the *Candragarbha*, each of the ten good actions has ten merits, which also shares the same intent as the ten good actions being the bodhisattva's pure land in the *Vimalakīrti*; therefore at the end of each passage it says that they will later become buddhas, and so forth. In Chapter Five of that scripture, the "Chapter on Faith and Reverence," it says: "The precepts are pure and equal, namely, refraining from the path of the ten unwholesome actions. Refraining from taking life attains ten merits. What are the ten? First, one attains fearlessness toward sentient beings; second, one attains great compassion toward sentient beings; third, one severs bad habitual karma; fourth, one has few illnesses and is decisive; fifth, one has a long life; sixth, one is protected by non-humans; seventh, one has no bad dreams; eighth, one has no resentments; ninth, one does not fear the evil destinies; tenth, at the end of life one is born in good destinies. If one can dedicate this wholesome root of refraining from taking life toward bodhi, one will certainly reach bodhi and achieve unsurpassed wisdom. When reaching bodhi, sentient beings who are free from all harmful weapons and possess long life will come and be born in that land." The remaining nine each have ten, and from "If one can..." onward, all are the same. Therefore, when the bodhisattva in the causal stage practices not killing as the cause for a pure land, the four dharmas—not killing oneself, teaching others not to kill, and so forth—are fully present; later, when becoming a buddha, the ten classes of sentient beings are born together in that land. Thus the *Vimalakīrti* says: "The ten good actions are the bodhisattva's pure land; when the bodhisattva becomes a buddha, sentient beings whose lives are not cut short prematurely will come and be born in that land." Therefore, in the *Mahāprajñāpāramitopadeśa*, when a bodhisattva practices a single practice, all four dharmas must be complete for it to become a pure cause.