成唯識論述記 6.496

6.496

述曰：有七、九種，不過於五法上生，謂上、中、下三品及我并勝德處生，此義云何？如《五蘊論》說謂七慢中，於下品及中品起第一慢，謂於劣計己勝，於等計己等。於中品、於上品起過慢，謂於等計己勝，於勝計己等。於上品起慢過慢，謂於勝計己勝。於我蘊起我慢，自恃高舉。於未證勝德起增上慢，雖得少分，於所未得謂己已得。於上品起卑慢，謂他多分勝己，謂己少分不及。己於無德，謂己有德起邪慢。此邪慢者，全無謂有；其增上慢己得少勝，謂多殊勝，此即二別也。然於三品起四，滅起一，於德起二，於五處起七慢也。九慢者，大乘中不見文。《顯揚》第一云：如經說三慢類，我勝、我等、我劣慢類。《婆沙》等第一百九十九及《俱舍》第十九說有九慢，前三為三，有勝、有等、有劣為三，無勝、無等、無劣為三。過慢、慢、卑慢如次初三，卑慢、慢、過慢如次中三，慢、過慢、卑慢如次後三，依本論及《品類足》兩說大廣。然九依我見後生，三品處起，此與諸見相應無失。

The Commentary states: There are seven and nine kinds, not going beyond arising on five dharmas, namely arising in the locus of the three grades—superior, middling, and inferior—as well as the self and superior virtues. What does this mean? As explained in the Pañcaskandhaka-śāstra: among the seven conceits, toward the inferior and middling grades one gives rise to the first, conceit (māna), which means imagining oneself superior to the inferior and imagining oneself equal to the equal. Toward the middling and superior grades one gives rise to excessive conceit (atimāna), which means imagining oneself superior to the equal and imagining oneself equal to the superior. Toward the superior grade one gives rise to conceit beyond conceit (mānātimāna), which means imagining oneself superior to the superior. Toward the aggregates of self one gives rise to the conceit of 'I' (ātmamāna), self-reliant and elevated. Toward superior virtues not yet realized one gives rise to exaggerated conceit (abhimāna): though having obtained a small part, regarding what has not yet been obtained one claims to have already obtained it. Toward the superior grade one gives rise to the conceit of inferiority (ūnamāna), which means that although another is mostly superior to oneself, one claims oneself to be only slightly inferior. Regarding oneself having no virtue, one gives rise to erroneous conceit (mithyāmāna), claiming oneself to possess virtue. This erroneous conceit claims to have what is completely absent; while exaggerated conceit has obtained a little superiority and claims much excellence; this is the difference between the two. Thus toward the three grades four arise; regarding extinction one arises; regarding virtue two arise: toward five loci the seven conceits arise. As for the nine conceits, the text is not seen in Mahāyāna texts. Fascicle one of the Prakaraṇa states: As the sūtra explains, there are three classes of conceit: the class of conceit 'I am superior,' 'I am equal,' and 'I am inferior.' Fascicle 199 of the Mahāvibhāṣā and fascicle 19 of the Abhidharmakośa state that there are nine conceits: the former three make three; having superior, having equal, having inferior make three; not having superior, not having equal, not having inferior make three. Excessive conceit, conceit, and conceit of inferiority are the first three in order; conceit of inferiority, conceit, and excessive conceit are the middle three in order; conceit, excessive conceit, and conceit of inferiority are the latter three in order. Based on the fundamental treatise and the Prakaraṇapāda, both explanations are very extensive. These nine arise subsequent to the view of self, occurring in the loci of the three grades; that these are conjoined with views is without fault.