華嚴經探玄記 12.56

12.56

就初中勝慢對治者，遠公云「慢有二種：一他地慢，謂前四地中得出世智，取彼勝相名為勝慢，下以十平等心翻彼名治。二自地慢，謂於此十心希求勝相，復以為慢，下以如道行對治。」今釋：前地解法慢障，正地中對治。此地所治身淨我慢障，是前地中得出世淨取以為慢，此地加行觀十平等正伏彼障，初入地時無間道中正斷彼種。是故此二俱名勝慢對治，以勝前地初說治障，至正住地但修勝行，於世出世無偏住著，故能隨世以攝眾生。

Regarding the first [part], "antidote to pride in superiority": Master Yuan says: "There are two kinds of pride: first, pride regarding other bhūmis, which means that in the previous four bhūmis one attained supramundane wisdom and grasped its superior marks, which is called pride in superiority; below, reversing that by means of the ten equal minds is called the antidote. Second, pride regarding one's own bhūmi, which means that yearning for superior marks with respect to these ten minds is again taken as pride; below, it is counteracted by practices corresponding to the path." Now, to explain: In the previous bhūmi, the obstacle of pride in understanding dharmas was counteracted while properly dwelling in that bhūmi. What is counteracted in this bhūmi is the obstacle of self-pride in the purity of the body; having attained supramundane purity in the previous bhūmi, one grasped it and produced pride. In the preparatory stage of this bhūmi, contemplating the ten equalities directly subdues that obstacle, and when first entering the bhūmi, in the uninterrupted path, one directly severs its seeds. Therefore, both of these are called the antidote to pride in superiority. Because it excels the previous bhūmi, at first it is explained as counteracting obstacles; when arriving at properly dwelling in the bhūmi, one merely cultivates superior practices, having no biased attachment to either the mundane or the supramundane, and therefore is able to conform to the world so as to embrace sentient beings.