無量壽經優婆提舍願生偈註 1.42

1.42

此二句名莊嚴受用功德成就。佛本何故興此願？見有國土，或探巢破卵為饛（盛食滿貌，亡公反）饒（飽也多也，人消反）之膳、或懸沙指帒為相慰之方。嗚呼諸子實可痛心，是故興大悲願：願我國土以佛法、以禪定、以三昧為食，永絕他食之勞。愛樂佛法味者，如日月燈明佛說《法華》經六十小劫，時會聽者亦坐一處六十小劫，謂如食頃，無有一人若身若心而生懈倦。以禪定為食者，謂諸大菩薩常在三昧，無他食也。三昧者，彼諸人天若須食時，百味嘉餚羅列在前，眼見色、鼻聞香、身受適悅自然飽足，訖已化去、若須復現。其事在經。是故言愛樂佛法味，禪三昧為食。

These two lines are called the accomplishment of the adornment of the merits of enjoyment. Why did the Buddha originally arouse this vow? He saw that in some lands, beings might raid nests and break eggs to make rich and abundant meals, or hang bags of sand and point to them as a means to comfort one another. Alas, [the suffering of] those children is truly heartbreaking! Therefore he aroused a great compassionate vow: "May my land take the Buddha-Dharma, dhyāna-concentration, and samādhi as food, forever ending the toil of other food." As for "delighting in the flavour of the Buddha-Dharma": when the Buddha Candrasūryapradīpa preached the Lotus Sūtra for sixty minor kalpas, those assembled listening sat in one place for sixty minor kalpas as if it were the time of a single meal; not a single person gave rise to weariness in either body or mind. Taking dhyāna-concentration as food means that all the great bodhisattvas are constantly in samādhi, having no other food. As for samādhi [food]: when those humans and devas require food, delicious delicacies of a hundred flavours are arranged before them; their eyes see the forms, their noses smell the fragrance, and their bodies experience satisfaction and pleasure, becoming naturally satiated. When finished, it vanishes, reappearing whenever required. This matter is found in the sūtras. Therefore it is said: "Delighting in the flavour of the Buddha-Dharma, / they take dhyāna and samādhi as food."