法華義疏 3.259

3.259

「及增上慢」者，第二，上明執小有障大之失，此明於小乘內自復有失，實未得小乘道果，謂得小乘道果故名為失。又罪根深重者，明過去世失，以於過去障他聽說大乘，是故現在不聞正法；及增上慢謂現在之失，於現在世值釋迦佛修習小乘，未得小果謂得小果，復謂此果以為究竟，不受大法故名為失。又以此失簡諸餘聲聞，諸餘聲聞但有執小之失，無有未得小果謂得小果，是故餘人在坐、五千退席。未得道諦謂得道諦，未證滅諦謂證滅諦，故言「未得謂得、未證謂證」，則釋上增上慢義。「有如此失者」，總結上二失也。「世尊默然而不制止」者，第三句，以住即有二損，故佛不制之。一者、聞則起謗墮惡道，二者、未來當作障隔大乘因緣。

As for "and overweening pride", this is the second part. Above it was explained that grasping the small has the fault of obstructing the great; here it is explained that within the Hīnayāna itself they further had a fault: having not actually attained the path and fruit of the Hīnayāna, they deemed themselves to have attained the path and fruit of the Hīnayāna, and so this is called a fault. Furthermore, having roots of transgression that are deep and heavy explains faults of past lifetimes: because in the past they obstructed others from listening to and preaching the Mahāyāna, in the present they do not hear the true Dharma. "And overweening pride" refers to faults of the present: encountering Śākyamuni Buddha in the present age, they practiced the Hīnayāna, but having not attained the small fruit, they deemed themselves to have attained the small fruit, and further deemed this fruit to be ultimate, not accepting the great Dharma; hence it is called a fault. Furthermore, this fault distinguishes them from the other śrāvakas: the other śrāvakas only had the fault of grasping the small, and did not have the fault of deeming themselves to have attained the small fruit when they had not attained it; therefore the other people remained seated, while the five thousand left their seats. Having not attained the truth of the path, they deemed themselves to have attained the truth of the path; having not realized the truth of cessation, they deemed themselves to have realized the truth of cessation. Hence it says, "Deeming themselves to have attained what they had not attained, and deeming themselves to have realized what they had not realized", which explains the meaning of overweening pride above. "Possessing such faults" concludes both faults above. As for "The World-Honoured One remained silent and did not stop them", this is the third clause. Because remaining would entail two harms, the Buddha did not stop them: first, hearing [the Dharma], they would give rise to slander and fall into evil destinies; second, in the future this would act as a cause and condition for obstructing and separating them from the Mahāyāna.