法華玄贊義決 1.112

1.112

論云已生驚怖者令斷驚怖，為利益二種人故。下文復云四悔驚怖者，謂大德舍利弗等我不應證如是小乘法自止，即此悔心名為驚怖。應即先驚怖，云何釋云不說無驚說即有驚？

The treatise says: 'To cause those who have already generated alarm and fear to sever alarm and fear, for the sake of benefiting two kinds of people.' A subsequent passage also says: 'Those with the alarm and fear of the four regrets are such as the venerable Śāriputra and others [who thought]: "I should not have realized such Hīnayāna dharmas and ceased on my own." This very mind of regret is named alarm and fear.' Thus there should already have been alarm and fear beforehand; why does the commentary say, 'If not expounded, there is no alarm; if expounded, there is alarm'?