法華玄贊義決 1.153

1.153

今言實得，據迴心者，故第二云，我等今者真是佛子，又云真阿羅漢，明苦未迴非真佛子、非真羅漢；不定既爾，定性亦然，故名自謂非真二聖。若爾得名增上慢，得世間定謂得無漏名增上慢，但得小解脫未得全解脫。又未得法身而自謂言與如來等同坐解脫床等，雖無煩惱是所知障，雖不障彼而得名慢。若不如是，初時未信、後方能信，各無有是處；增上慢亦爾，除佛滅度後在畢化得故。雖作是釋，不如前解。前損驚怖，設不迴心，聞亦不謗，順此文故。

Now, speaking of 'truly attained' is based on those who turn the mind; hence the second fascicle says: 'We now are true Buddha sons,' and also says 'true arhats,' making clear that those whose suffering has not yet turned are not true Buddha sons and not true arhats. As this is true of the indeterminate, so it is of the determinate lineage; thus they are named as self-professed, not true two sages. If so, they are named as having overweening pride: attaining worldly concentration and claiming to attain the untainted is called overweening pride; merely attaining a small liberation without yet attaining the complete liberation. Furthermore, not having attained the dharmakāya yet claiming of oneself that one is equal to the Tathāgata, sitting together on the couch of liberation, and so forth—although free from afflictions, this is the cognitive obscuration; although it does not obstruct them, it is still called pride. If it were not so, then at first not believing and later being able to believe would each be impossible; overweening pride is also like this, except after the Buddha's extinction, where they are ultimately converted and attain it. Although this explanation is made, it is not as good as the previous explanation. In the previous alarm and fear of diminution, even if they do not turn the mind, upon hearing it they also do not slander, which accords with this text.