成唯識論演祕 5.357

5.357

答：《順正理》云：如是雖實，劣等處生，而能令心高舉染惱，名慢煩惱，於理何失？又《正理論》，邪、增上慢各為二釋：增上二者，一云：於未證得殊勝德中謂已證得；二云：於證少德謂已證多。邪慢二者：一云：謂諸惡行名為無德，彼成此法，謂已有斯殊勝功德，特惡高舉；二、即如前全無謂有，然即大乘義不同者，思可知矣。慢類等義，具如《燈》也。

Answer: The Nyāyānusāra says: Although it is real in this way, arising with respect to the inferior and equal, it can cause the mind to be elevated and defiled, and hence is called the affliction of conceit; what logical fault is there? Furthermore, the Nyāyānusāra gives two explanations each for wrong conceit and conceit of superiority. As for the two of superiority: one says it is conceiving oneself to have attained an extraordinary virtue when one has not attained it; the second says it is conceiving oneself to have attained much virtue when one has attained little virtue. As for the two of wrong conceit: one says that all bad conduct is called 'virtueless', and someone who possesses this dharma conceives himself to already possess this extraordinary virtue, being uniquely and wickedly elevated; the second is just as before, conceiving what is completely non-existent to be existent. However, that the Mahāyāna meaning is not the same can be understood by reflection. The categories of conceit and other meanings are fully as in the Deng.