成唯識論掌中樞要 2.137

2.137

慢有二種：一、高舉；二、卑下。高舉有三：一、稱量；二、解了；三、利養。以卑下慢與憂相應，高舉不爾。故前所說不與身、耶一分俱，此與憂俱。據卑下說，亦不相違正義。若地獄無分別煩惱，應無因力斷善者，死時續等。解云：勢力不生，非因邪見。〈五十九〉云：於利養等他引猶預，疑與憂相應；於惡趣等他引猶預，喜根相應；邪見先作妙行，憂根相應；先作惡行，喜根相應。二取隨境故，四受俱。〈五十九〉中但依欲界疑、邪見等說，此通一切地，故與樂相應。

Conceit has two types: first, loftiness; second, self-abasement. Loftiness has three forms: first, weighing; second, understanding; third, gain. Because the conceit of self-abasement is associated with sorrow, while loftiness is not so. Therefore, what was previously stated does not associate with bodily [view] and a portion of wrong [view], but here it associates with sorrow. Stated based on self-abasement, it also does not contradict the correct doctrine. If hell has no conceptually discriminated defilements, then there should be no severance of wholesome roots by causal power, such as their reconnecting at the time of death. The explanation is: their power does not arise, it is not due to wrong view. Chapter Fifty-Nine says: wavering induced by others concerning gain and the like, doubt is associated with sorrow; wavering induced by others concerning bad destinies and the like, it is associated with the joy faculty; when wrong view previously performed fine actions, it is associated with the sorrow faculty; when it previously performed bad actions, it is associated with the joy faculty. Because the two attachments follow the object, they are associated with the four feelings. In Chapter Fifty-Nine it is spoken only relying on doubt, wrong view, etc., of the desire realm; here it pervades all planes, and hence is associated with pleasure.