大方廣佛華嚴經隨疏演義鈔 83.20

83.20

疏「四自高」下，釋過慢。從「是於他」下，全是論文。五中，先指同會釋。二「有德」下，將經就，論文具云「於他勝謂己勝，名慢過慢，慢他過故。」六「邪慢」，論具云「於實無德中謂己有德，名邪慢。」上皆論文，下即論釋。從「自起誹謗」下，疏牒今經，會通論文。七「卑慢」中，疏以經就論，即「自求高座」下是。論具足云「於多分勝，謂己少劣，名為卑慢。」餘皆疏釋。「八亦邪慢」者，即「見有德人」下是也。嚬慼麁獷，即是惡行，此即將前論中成就惡行收之。九言「我慢所吞故」者，以經釋成，知是我慢。若論具云「執我我所令心高舉，名為我慢，恃我起故。」釋曰：疏以易故，不引論釋。「十即增上慢」下，疏中先以經會論、後「其但以」下隨難重釋。前中，具足，論云「未得謂得，名增上慢。」《瑜伽》云「己無實德謂己有德。」《雜集》云「謂於未得上勝證法，計己已得上勝證法。」疏會釋論，文易可知。上論偈云「慢七九從三」者，即是九慢從前七慢三慢而生。言九慢者，《發智論》云「一我勝慢類、二我等慢類、三我劣慢類、四有勝我慢類、五有等我慢類、六有劣我慢類、七無勝我慢類、八無等我慢類、九無劣我慢類。」言從三者，一慢、二過慢、三卑慢。初三中，一我勝慢類，從前過慢出。二我等慢類，從前慢出。三我劣慢類，從卑慢出。四五六三，如次從卑慢及慢并過慢出。七八九三，如次從慢、過慢、卑慢中出。釋曰：然上九慢既從三生，則成三三皆有別相。論更不釋，細詳可見。但有難云：問於多分勝謂己劣，卑慢可成，有高處故。無劣我慢，高處是何？答：謂自愛樂勝有情聚，反顧己身雖知極劣，而自尊重，得成無劣我慢類也。言皆通見修斷者，七九同，故云皆通也。緣見所斷起者，名見所斷。緣事起者，名修所斷。

In the commentary, from 'Fourth, excessive arrogance (adhimāna)' onward explains excessive pride. From 'it is toward another' onward is entirely the treatise text. In the fifth, [the commentary] first indicates agreement and collates the explanation; second, from 'virtuous' onward, it takes the sūtra text to match [the treatise]. The treatise text says in full: 'Regarding another who is superior, to claim that oneself is superior is called pride of excessive pride (mānātimāna), because it exceeds the pride over another.' For the sixth, 'erroneous pride (mithyāmāna)', the treatise says in full: 'Regarding oneself having no real virtue, to claim that oneself has virtue is called erroneous pride.' All above is the treatise text, and below is the treatise's explanation. From 'himself giving rise to disparagement' onward, the commentary cites the present sūtra and harmonizes it with the treatise text. In the seventh, 'pride of inferiority (ūnamāna)', the commentary matches the sūtra to the treatise, which is 'himself seeking a high seat' onward. The treatise says in full: 'Regarding one who is far superior, to claim that oneself is only slightly inferior is called pride of inferiority.' The rest are all explanations by the commentary. 'The eighth is also erroneous pride' refers to 'seeing a virtuous person' onward. Grimacing and harsh roughness are unwholesome actions; this is subsumed under having accomplished unwholesome actions in the previous treatise text. The ninth says 'swallowed by pride of self (asmimāna)'; this is explained using the sūtra, thereby knowing it is pride of self. As the treatise says in full: 'Grasping at self and what belongs to the self, causing the mind to become haughty, is called pride of self, because it arises relying on the self.' Explanation: Because it is easy, the commentary does not quote the treatise's explanation. From 'the tenth is the pride of superiority (adhimāna)' onward, the commentary first harmonizes the sūtra with the treatise, and afterward, from 'its merely taking' onward, re-explains according to the difficulties. In the former, in full, the treatise says: 'To claim to have attained what has not been attained is called pride of superiority.' The Yogācārabhūmi says: 'Regarding oneself as having virtue when having no real virtue.' The Abhidharmasamuccaya says: 'Regarding superior realized dharmas that have not been attained, conceiving that oneself has already attained superior realized dharmas.' The commentary harmonizes and explains the treatises; the text is easy to understand. The verse in the treatise above says 'Seven conceits, and nine derived from three'—that is, the nine conceits are born from the previous seven conceits and three conceits. Regarding the nine conceits, the Jñānaprasthāna says: '1. The class of conceits "I am superior"; 2. The class of conceits "I am equal"; 3. The class of conceits "I am inferior"; 4. The class of conceits "There are those superior to me"; 5. The class of conceits "There are those equal to me"; 6. The class of conceits "There are those inferior to me"; 7. The class of conceits "There are none superior to me"; 8. The class of conceits "There are none equal to me"; 9. The class of conceits "There are none inferior to me".' Regarding 'derived from three', they are: 1. pride (māna); 2. excessive pride (atimāna); 3. pride of inferiority (ūnamāna). Among the first three: 1. The class of conceits 'I am superior' comes from the previous excessive pride; 2. The class of conceits 'I am equal' comes from the previous pride; 3. The class of conceits 'I am inferior' comes from pride of inferiority. The fourth, fifth, and sixth come respectively from pride of inferiority, pride, and excessive pride. The seventh, eighth, and ninth come respectively from pride, excessive pride, and pride of inferiority. Explanation: Since the above nine conceits are born from the three, each set of three has distinct characteristics. The treatise does not explain further; it can be seen through close scrutiny. However, there is an objection: 'If regarding one who is far superior, one claims to be slightly inferior, pride of inferiority can be established because there is an element of haughtiness. In "there are none inferior to me", what is the element of haughtiness?' Answer: Delighting in the assembly of superior sentient beings, looking back at oneself, although knowing one is extremely inferior, yet respecting oneself—thus the class of conceits 'there are none inferior to me' is established. Regarding 'all are abandoned by both seeing and cultivation', since the seven and nine are the same, it says 'all are abandoned by both'. Those arising from conditions abandoned by seeing are called abandoned by seeing. Those arising from phenomenal affairs are called abandoned by cultivation.