法苑珠林 72.62

72.62

Ninth, explaining the faults of the anusaya of conceit (māna): According to the treatises, there are eight kinds of conceit. The first is simply called conceit (māna): that is, holding oneself high and looking down on an inferior object, and still calculating oneself to be equal where things are actually equal. Because this fault is light, it is simply called conceit. Since there is nothing relied upon, why does it constitute conceit? The Tattvasiddhi explains: 'In this, there is the fault of grasping onto the characteristics of a self; hence it is called conceit.' This means that whether a person is superior or inferior is distinguished solely by mental understanding. If one knows that the mind is superior in accordance with reality, there is no fault. But being confused about such phenomena, one calculates that the self is superior to another or equal to oneself, possessing a mind that relies on the self; hence it is called conceit. The second is great conceit (māhāmāna): that is, regarding oneself as superior where things are actually equal; hence it is called great conceit. The third is conceit of conceit (mānātimāna): that is, regarding oneself as superior in relation to a superior object. Because this fault is the gravest, it is called conceit of conceit. The fourth is the conceit of inferiority (ūnamāna): that is, when another's cultivation and virtue far exceed one's own, such that only after cultivating karmic deeds through many lives could one become like them, one immediately asserts that at present one is only slightly inferior to them, slighting their great superiority; this is called the conceit of inferiority. The fifth is arrogant conceit: that is, being unwilling to pay respect to superior objects such as parents, teachers, and elders; hence it is called arrogant conceit. The sixth is the conceit of self (asmimāna): that is, within the phenomena of form and mind that are devoid of self, grasping at a self and holding oneself high; hence it is called the conceit of self. This is the mind of grasping at a self among all these conceits. This single conceit of self is the most difficult to subdue and sever; only upon becoming an arhat can one eradicate it completely. However, as for all ordinary fools who have not yet learned contemplation, regardless of coarse or subtle, their view of self is always strong; therefore, it is called 'conceit of self displaying characteristics'. If one can contemplate the principle and become a noble learner, the view of self is partially severed in its coarse manifestations; therefore, it is called 'conceit not displaying characteristics'. The seventh is conceit of superiority (abhimāna): that is, not yet having attained the noble state, yet claiming to have already attained it. Because noble wisdom is a superior practice, giving rise to conceit in one's mind regarding this supramundane superior Dharma is called conceit of superiority. The eighth is wrong conceit (mithyāmāna): that is, when evil persons devoid of virtue hold themselves high, relying on evil to oppress others; hence it is called wrong conceit. These eight minds of conceit are all called the defilement of the anusaya of conceit.