法華義疏 9.173

9.173

「藥王若有菩薩」下，第五、寄得失以稱歎也。「驚疑怖畏」者，非處生懼為驚，以一往聞無三乖其本情為驚，詎是佛說耶故疑，若無三即謂謗法故怖，一向不敢決為畏，心有所懼名怖，畏者面怖也。菩薩名新學、二乘稱增上慢者，聲聞謂已滿足，是故名增上慢；菩薩直已昔不聞今忽聞之，不謂已足，是故稱新。又有此文來者，未來有如此相者莫為說《法華經》，當為說三乘教也。

From "Bhaiṣajyarāja, if there is a bodhisattva" onward is the fifth, praising by reference to gain and loss. "Alarmed, doubting, terrified, and afraid": giving rise to dread in an improper place is alarm; upon first hearing that there is no Three, it contradicts one's original mindset, which is alarm; wondering "Can this truly be spoken by the Buddha?" is doubt; thinking that if there is no Three it is slandering the Dharma is terror; utterly not daring to be resolute is fear. Having dread in one's mind is called terror; fear is facial terror. Bodhisattvas are called "new learners," while the two vehicles are called "those of excessive arrogance": the śrāvakas think they are already satisfied, and are therefore called those of excessive arrogance; bodhisattvas simply had not heard it in the past and suddenly hear it now, not thinking they are already sufficient, and are therefore called new. Furthermore, the reason this text comes is: if in the future there are those with such marks, do not preach the Lotus Sūtra to them; one should preach the triyāna teachings to them.