法華義疏 10.144

10.144

初門又三：一、正勸信；二、大眾受旨；三者、誡聽。勸信解者，勸始行者令信，深悟者令解。又令始信而終解。又今說法身唯佛證解，除佛已還皆是信解也。「如來誠諦之語」者，出所信解也。佛心實為誠，所明壽量事實為諦。自有心實而事不實四句，今是第三句二俱實也。所以三勸令信者，《智度論》第百卷云「為尊重法故慇懃至三」。又受法者有三根，是故三說。又諸佛常法不過三，若過三不受是罪逆人，金剛神以杵擬之。次受旨、誡聽，如文也。

The first division also has three parts: first, correctly exhorting belief; second, the great assembly receiving the instruction; third, admonishing them to listen. Exhorting belief and understanding means exhorting beginners to believe and those of deep awakening to understand. It also means bringing them from initial belief to ultimate understanding. Furthermore, regarding the dharmakāya explained now, only Buddhas realize and understand it; all those short of a Buddha have only belief and understanding. "The true and sincere words of the Tathāgata" indicates that which is believed and understood. The Buddha's mind being real is "sincere"; the fact of the lifespan explained being real is "true". There are four possibilities regarding the mind being real and the fact being unreal: this is the third possibility, where both are real. Why is there a three-fold exhortation to believe? Fascicle 100 of the Dazhidulun states: "To honour the Dharma, it is earnestly done up to three times." Furthermore, recipients of the Dharma are of three capacities, and so it is spoken three times. Furthermore, the regular rule of all Buddhas does not exceed three times; if one does not accept it after three times, one is an insubordinate person of transgression, and a vajra deity aims his pestle at them. Next, receiving the instruction and admonishing them to listen are as in the text.