法華義疏 3.190

3.190

初章三者：第一、半行，標諸佛說同；次、半行，勸信；後、半行，正顯實。「諸佛語無異」者，以理既不二，教表於理故教亦無異。又佛恐時眾疑昔三今一語有差別，是故今明佛語無異。又昔說於三非是真實可有迥異，今一乘既是真實則語無迥異也。「當生大信力」者，昔信三乘名為小信，今信一乘名為大信也。「要當說真實」者，諸佛說法適緣不同，或始終俱小、或初後並大、或始小終大、或初大後小，究竟而言，在於後時必定說大，以無有永住四乘、必當成佛，是故在後要說一乘。斯事則決定，故言要當也。

The three parts of the first chapter are: first, half a line marks the agreement of the speech of all Buddhas; second, half a line encourages faith; third, half a line directly reveals the real. "The words of the Buddhas are not different": since the principle is non-dual, and the teaching expresses the principle, the teaching is also not different. Furthermore, the Buddha feared that the assembly at the time would doubt that there was a discrepancy between the former three and the present one; therefore he now clarifies that the Buddhas' words are not different. Furthermore, what was previously taught as three was not real, so there could be divergence; now that the ekayāna is real, there is no divergence in the words. "You should give rise to the power of great faith": previously having faith in the triyāna was called small faith; now having faith in the ekayāna is called great faith. "He must surely speak the real": the Buddhas' preaching of the Dharma accords with conditions differently: sometimes it is small from beginning to end; sometimes it is great from first to last; sometimes it is small at first and great at the end; sometimes it is great at first and small afterward. In the ultimate sense, in the later time they will certainly speak the great; since none abide permanently in the four vehicles and all will certainly become Buddhas, therefore in the end they must speak the ekayāna. This matter is definitive, so it says "must surely."