大方廣佛華嚴經隨疏演義鈔 83.20

83.20

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.