瑜伽論記 15.74

15.74

前中，一、是貪所緣順境；二、是瞋所緣；三、是無明所緣；四、是慢所緣。慢有七種：一、直名慢，緣下境起；二、名過慢，緣等境生；三、過過慢；四、不如慢，同緣上境起。各別五取蘊者，我慢所緣。得未得顛倒者，邪慢。功德顛倒者，增上慢，道理七中初慢，於下謂勝，於勝謂等，過過慢不如慢，唯緣上境。此中，且依一相舉七慢境；五、是見境；六、是疑境。此六煩惱，如餘論文即非此次第。

In the former [explanation], the first is the agreeable object grasped by greed; the second is the object grasped by anger; the third is the object grasped by ignorance; the fourth is the object grasped by conceit. There are seven kinds of conceit: first, simply named conceit (māna), which arises taking an inferior object; second, called excessive conceit (atimāna), which arises taking an equal object; third, conceit exceeding conceit (mānātimāna); fourth, conceit of inferiority (ūnamāna), which both arise grasping a superior object. The distinct five grasping aggregates are what the conceit of self (asmimāna) grasps. Upside-down [apprehension] regarding what is attained and not yet attained is erroneous conceit (mithyāmāna). Upside-down [apprehension] regarding virtues is conceit of superiority (abhimāna). In terms of the correct principle among the seven, the first conceit considers oneself superior to the inferior and equal to the superior; conceit exceeding conceit and conceit of inferiority grasp only superior objects. Here, [the text] merely mentions the objects of the seven conceits according to a single aspect. The fifth is the object of view; the sixth is the object of doubt. Regarding these six afflictions, according to other treatises they do not follow this order.