俱舍論記 19.104

19.104

「於劣於等至總說為慢」者，此下別釋七慢，文即為七。此釋第一慢，於劣謂勝、於等謂等，令心高舉，總說為慢。於等云何？如有二人精神齊等，一先誦得阿笈摩經，一後誦得，心便高舉。故《正理》四十七云「於他劣等族、明等中，謂己勝等，高舉名慢。豈不此二俱於境中如實而轉，不應成慢。方劣言勝、方等言等，稱量而知，何失名慢？於可愛事心生愛染，如實而轉，如何成貪？此既耽求諸可意事無有顛倒，應非煩惱。然由此起能染惱心，既許成貪是煩惱性，如是雖實勝劣處生，而能令心高舉染惱，名慢煩惱。於理何失？」解云：族謂種族，明謂聰明，等言即顯色、力、財等。

"Toward the inferior and toward the equal [...] collectively termed conceit"—below, this specifically explains the seven conceits, the text dividing into seven parts. This explains the first conceit: thinking oneself superior toward the inferior, or thinking oneself equal toward the equal, which causes the mind to become haughty, is collectively termed conceit (māna). How is it toward the equal? For example, if there are two people whose vitality and mental faculties are equal, but one memorizes an āgama sūtra first and the other memorizes it later, the [first one's] mind becomes haughty. Therefore, Nyāyānusāra, fascicle 47, says: "Toward others of inferior or equal family, intelligence, and so on, thinking oneself superior or equal and becoming haughty is called conceit. Might one object: Do not both of these proceed in accordance with reality toward their objects, so that they should not constitute conceit? Calling oneself superior compared to the inferior, and equal compared to the equal, knowing this by weighing and measuring—what fault is there that it is called conceit? [The answer is:] When the mind generates love and attachment toward a delightful object, proceeding in accordance with reality, how does it become craving? Since it indulges in seeking agreeable objects without perversion, it ought not to be an affliction. Yet because it arises from this and can defile and distress the mind, craving is accepted as being of the nature of an affliction. Likewise, although arising toward real superiors and inferiors, because it can cause the mind to become haughty, defiled, and distressed, it is called the affliction of conceit. What logical fault is there?" The explanation states: "family" means lineage; "intelligence" means sharpness of mind; "and so on" indicates physical form, strength, wealth, and the like.