維摩經略疏 8.63

8.63

問：增上慢者，所謂未得謂得、未證謂證。身子等得俱解脫，何得以為增上慢人？答：若《法華》簡眾明增上慢，是小乘未入方便道，乖僻謬計謂得四果為增上慢，故身子不被簡出。最初得記，今呵為增上慢者，二處有異。若身子於三藏斷結證思議解脫，濫謂同於諸佛所得，此即未得謂得、未證謂證。此中折其叨濫之心，呼為上慢。所以然者，若執藏通所明真諦三乘灰斷，謂佛亦然；而佛證常住涅槃，豈以見真謂同佛證？故說為上慢，就其齊教解脫知見，不同外道及謬取小乘方便故。圓教明諸佛菩薩不斷煩惱而入涅槃，不捨八邪而入八正，不同二乘離婬怒癡、捨八邪住思議解脫，妄計同佛所得，豈非上慢？天女彈之，正意在此。於《法華》中非上慢者已被彈呵，已聞不思議解脫，不與二乘人共。自知所得非佛境界，無叨濫之咎。但齊所稟教，斷約解脫，止宿草庵自念貧事，故非上慢。菩薩無此諸失，非增上慢。是不思議解脫，離與不離俱不與二乘等共，故離不離非唯界內，亦約界外三毒通別文字皆解脫相。此是顯不思議解脫斷與不斷俱得自在，名為解脫。

Question: Regarding persons of overweening pride, it refers to claiming to have attained what one has not attained and claiming to have realized what one has not realized. Śāriputra and the others attained twofold liberation; how could they be regarded as persons of overweening pride? Answer: In the Lotus Sūtra's screening of the assembly to clarify overweening pride, it was those of the Small Vehicle who had not yet entered the path of expedients, perverse and mistaken in their calculations, claiming to have attained the four fruits who were of overweening pride; therefore Śāriputra was not screened out, and was the first to receive prophecy. Now rebuking them as being of overweening pride differs between the two places. If Śāriputra, having severed fetters in the Tripiṭaka and realized conceivable liberation, falsely presumed it to be identical to what the buddhas attain, this is claiming to have attained what one has not attained and claiming to have realized what one has not realized. Here, crushing his presumptuous mind, she calls him overweeningly proud. The reason is this: if one adheres to the ultimate truth explained in the Tripiṭaka and Shared teachings, where the three vehicles reduce [the body] to ashes and extinguish [consciousness], and claims that the Buddha is also like this; yet the Buddha realizes eternally abiding nirvāṇa—how could one, merely by seeing the truth, claim to be identical to the Buddha's realization? Therefore it is called overweening pride, in terms of their liberation and knowledge-and-vision being confined to that teaching, differing from non-Buddhists and those who mistakenly grasp the Small Vehicle's expedients. The Perfect Teaching explains that the buddhas and bodhisattvas enter nirvāṇa without severing afflictions and enter the eightfold correct path without abandoning the eight wrong paths; unlike the two vehicles who leave behind lust, anger, and delusion, abandon the eight wrong paths, abide in conceivable liberation, and falsely calculate that this is identical to what the Buddha attains—how could this not be overweening pride? The heavenly maiden's rebuke has its precise intent here. In the Lotus Sūtra, those who were not overweeningly proud had already been rebuked and had already heard inconceivable liberation, which is not shared with the persons of the two vehicles. Knowing of themselves that what they had attained was not the Buddha's realm, they had no fault of presumption. Merely conforming to the teaching they had received, severing in terms of liberation, lodging in the thatched hut and brooding over their impoverished state, they were therefore not overweeningly proud. Bodhisattvas are free of all these faults and are not of overweening pride. This inconceivable liberation, whether leaving behind or not leaving behind, is entirely not shared with the two vehicles and the like; hence leaving behind and not leaving behind apply not only within the realm, but also beyond the realm, where the three poisons, common and distinct, and letters are all characteristics of liberation. This demonstrates that in inconceivable liberation, whether severing or not severing, one attains sovereign mastery in both; this is named liberation.