妙法蓮華經玄贊 7.170

7.170

贊曰：下頌合有五十四頌半，其五十二頌半重頌前義，後之二頌入品第三段結成說實為授記之漸。初中分二：初五十一頌頌前陳述，後一頌半頌前結成。陳述之中復分為三：初四頌頌前法述，次十頌半頌前喻述，後三十六頌半頌前合述。初中有二：初三頌頌前第一佛興於世，是諸法之王，所說不虛；後之一頌頌第四不能自達。初中有三：一標法王所說不虛，二明如來說法希有，三重成前說。此初也。「破有」者，能破一有，謂三界，為一業有之所有故。或破二有，本有、中有。或破三有，即是三界。或破四有，謂生有、死有、中有、本有，新翻經論名前時有。或破五有，即是五趣。或破七有，謂五趣、業有、中有。或破九有，謂即九地九有情居。或破二十五有，頌曰：

The commentary says: Below, the verses consist of fifty-four and a half stanzas altogether. Fifty-two and a half stanzas repeat the meaning of the preceding prose, and the final two stanzas enter the third section of the chapter, concluding and establishing that the expounding of the real serves as the gradual preparation for conferring prophecies. Within the first, there are two parts: the first fifty-one stanzas versify the preceding exposition, and the latter one and a half stanzas versify the preceding conclusion. Within the exposition, it is further divided into three: the first four stanzas versify the preceding Dharma exposition; the next ten and a half stanzas versify the preceding metaphor exposition; and the final thirty-six and a half stanzas versify the preceding correlated exposition. Within the first, there are two parts: the first three stanzas versify the preceding first part—that the Buddha arises in the world, is the King of all dharmas, and what he expounds is not false; the latter single stanza versifies the fourth part—that beings cannot reach understanding on their own. In the first there are three aspects: first, declaring that what the King of the Dharma expounds is not false; second, clarifying that the Tathāgata's teaching of the Dharma is rare; third, reiterating and confirming the preceding exposition. This is the first. "Destroying existence" means being able to destroy the single existence, namely the three realms, because they are what is possessed by the single karmic existence. Or it means destroying the two existences: basic existence and intermediate existence (antarābhava). Or destroying the three existences, which are precisely the three realms. Or destroying the four existences, namely origination existence (upapattibhava), death existence (maraṇabhava), intermediate existence (antarābhava), and basic existence (mūlabhava)—translated in newer sūtras and treatises as prior-time existence. Or destroying the five existences, which are the five destinies. Or destroying the seven existences, namely the five destinies, karmic existence, and intermediate existence. Or destroying the nine existences, which are the nine grounds and the nine abodes of sentient beings. Or destroying the twenty-five existences, as the verse says: