法華義疏 8.166

8.166

「唱如是言」下，第二、正授記。又二：前、辨行因；次、明得果。行因中三句：一者、奉覲諸佛；二、「供養」已下，明三業殖福；三、「廣宣」已下，明弘法以種慧。「於最後身」下，第二、明得果。有六種果：一、化主果；「國名光德」下，國土果；「劫名」下，時節果；「佛壽」下，壽命果；「正法住世」下，住持果；「國界嚴飾」下，重明國土果。前出土名，今出土體。「其國菩薩」下，明眷屬果。「雖有魔及魔民皆護佛法」者，大明土有三：一者、穢土，一向有魔作於留難；二者、純淨土，一向無魔；三、中容之土，亦有魔亦無魔，順同餘方示現為魔是故言有，皆護佛法所以言無。然魔佛難識，了悟即魔為佛，不悟即佛為魔也。

From 'spoke these words' downward is the second part, properly conferring the prophecy. This also has two parts: first, distinguishing the practice of the causes; next, clarifying the attainment of the fruits. Within practicing the causes are three clauses: first, attending upon and seeing the Buddhas; second, from 'making offerings' downward, clarifying the planting of merit through the three modes of karma; third, from 'broadly proclaiming' downward, clarifying propagating the Dharma to plant wisdom. From 'in his final body' downward is the second part, clarifying the attainment of the fruits. There are six kinds of fruits: first, the fruit of the master of conversion; from 'his land will be named Light and Virtue' downward, the fruit of the land; from 'the kalpa will be named' downward, the fruit of the time period; from 'the Buddha's lifespan' downward, the fruit of lifespan; from 'the correct Dharma will abide in the world' downward, the fruit of upholding; from 'the realm will be adorned' downward, reiterating the fruit of the land—previously setting forth the land's name, now setting forth the land's substance; from 'the bodhisattvas of that land' downward, clarifying the fruit of retinue. As for 'Although there are Māras and Māra's subjects, they will all protect the Buddha Dharma': broadly clarifying, there are three lands: first, defiled lands, where Māras exist exclusively to create obstacles; second, purely clean lands, where Māras are exclusively absent; third, intermediate lands, where Māras both exist and do not exist—conforming with other regions, they appear as Māras, hence they are said to exist, yet they all protect the Buddha Dharma, which is why they are said to not exist. However, Māra and Buddha are difficult to distinguish: when one is awakened, Māra is the Buddha; when one is not awakened, the Buddha is Māra.