大乘義章 5.77

5.77

八慢之義，出《涅槃經》。《成實論》中具廣解釋。自舉陵他，名之為慢。慢別不同，離分為八：一直名慢、二名大慢、三名慢慢、四不如慢、五名憍慢亦名傲慢、六名我慢、七增上慢、八名邪慢。八中前五對人以分，後三就其所恃以別。就前五中，初之一慢，於下境界及等處生；次有一慢，唯等處生；後之三種，上境處生。初言慢者，於下自高、於等計等，此過輕故，直名為慢。此無所陵，何故名慢？《成實》釋言「是中有其執我相過，故說為慢。」言大慢者，於等自大，名為大慢。言慢慢者，於上境處，謂己勝彼，此過最重，名為慢慢。不如慢者，他實過己，玄絕非伴，謂己少劣，名不如慢。陵他多邊，故說慢矣。言傲慢者，有人於彼父母師長，不能恭敬，名為傲慢。此前五種對人辨也，後三就其所恃以別。言我慢者，有人於陰橫計有我，執我自高，故名我慢。此諸慢中，執我心也。然此我慢，通於凡聖，在凡名為示相我慢，在學心中名不示相。迷見諦故，說示相慢；不迷見諦，名不示相。增上慢者，實不得聖，而謂己得，名增上慢，以其聖法是增上故。言邪慢者，無德自高，恃惡陵人，名為邪慢。就此八中，我慢是通，餘者是別。八慢之義，辨之麁爾。

The meaning of the eight conceits comes from the *Mahāparinirvāṇa-sūtra*. The *Tattvasiddhi-śāstra* explains them in full detail. Elevating oneself and encroaching upon others is called "conceit." The conceits are distinct and are divided into eight: first is simply called conceit (māna); second is called great conceit (atimāna); third is called conceit beyond conceit (mānātimāna); fourth is conceit of inferiority (ūnamāna); fifth is called arrogant conceit (abhimāna), also called overweening pride; sixth is called the conceit of "I" (asmimāna); seventh is excessive conceit (adhimāna); and eighth is called errant conceit (mithyāmāna). Among the eight, the first five are differentiated in relation to other persons, and the latter three are distinguished with respect to what is relied upon. Regarding the first five: the first conceit arises toward inferior objects and equals; the next conceit arises only toward equals; and the latter three arise toward superior objects. As for the first, called simply "conceit": feeling superior to inferiors and thinking oneself equal to equals—because this fault is slight, it is simply called "conceit." If this involves no encroachment, why is it called conceit? The *Tattvasiddhi* explains: "In this, there is the fault of grasping onto the mark of a self; therefore, it is called conceit." "Great conceit" refers to exalting oneself over equals; it is called great conceit. "Conceit beyond conceit" refers to asserting that one is superior to that which is superior; this fault is the gravest, hence it is called conceit beyond conceit. "Conceit of inferiority" refers to when another genuinely surpasses oneself by far, beyond all comparison, yet one thinks oneself only slightly inferior; it is called conceit of inferiority. It is called conceit because it encroaches upon the other's vast superiority. "Arrogant conceit" refers to a person who fails to show reverence to parents, teachers, and elders; it is called arrogant conceit. These first five are analyzed in relation to other persons. The latter three are distinguished according to what is relied upon. "Conceit of 'I'" refers to a person who falsely posits a self within the aggregates, and exalts themselves by grasping a self; hence it is called the conceit of "I." Among these conceits, it is the mind that grasps a self. However, this conceit of "I" pertains to both ordinary beings and noble ones: in ordinary beings it is called the conceit of "I" displaying marks, and in the minds of those in training it is called not displaying marks. Because one is deluded regarding the vision of the truths, it is said to be a conceit displaying marks; when not deluded regarding the vision of the truths, it is called not displaying marks. "Excessive conceit" refers to not having actually attained noble states, yet claiming that one has attained them; it is called excessive conceit because the noble Dharma is superior. "Errant conceit" refers to exalting oneself when devoid of virtue, and relying on evil to oppress others; it is called errant conceit. Among these eight, the conceit of "I" is general, while the others are specific. The meaning of the eight conceits is roughly explained thus.