Chinese
是心高举而进入高位的状态。由心高举的因的差别产生七种我慢：我慢、大我慢、我慢之上的我慢、我是之我慢、增上慢、邪慢、少分慢。第一种是：对于种姓和学识等自身与功德相等者，心生“相等”之高举。第二种是：对于种姓等自身与相等者，心生“我胜”之高举。第三种是：对于种姓等自身胜过者，也心生“我胜”之高举。第四种是：由将蕴执著为我和我所而心生高举。第五种是：对于未获得禅定等功德，心生“已获得”之高举。第六种是：对于非功德，心生“我具功德”之高举。第七种是：对于功德等极为超胜者，心想“我仅少许不如”。犹豫是：对于真谛、业果和三宝等，心生“是与非”、“有与无”等怀疑。其中，有身见是：对于五取蕴，以我与我所真实执著之智慧。它又分为俱生和遍计两种。第一种是：对于一切有情，在一切时处生起“我是”之念。如《释量论》中说：“安乐或痛苦，莫成如是愿，我是之念者，有情俱生见。”第二种是：依赖恶知识的邪说，将蕴之外的他体执著为常等之我，如外道徒之主物论者。边执见是：将有身见所执著的我，执著为常或断。邪见是：诽谤业果、四谛和解脱等。见取见是：对于有身见和边见，以及它们的所依蕴，执著为最胜、殊胜和清净等。戒禁取见是：以低劣的、追随恶见的戒律和苦行，执著为能使我解脱等。近取烦恼。
English
It is the state of the mind being uplifted and entering a high position. From the differentiation of the cause of mental conceit, seven types of pride arise: pride, great pride, pride above pride, the pride of 'I am,' supercilious pride, wrong pride, and slight pride. The first is: Regarding oneself and one's qualities as equal to those of lineage, knowledge, etc., the mind is filled with the conceit of thinking, "I am equal." The second is: Regarding oneself as equal to those of lineage, etc., the mind is filled with the conceit of thinking, "I am superior." The third is: Even when lineage, etc., are superior to oneself, the mind is filled with the conceit of thinking, "I am superior." The fourth is: The mind is filled with conceit through viewing the aggregates as self and belonging to self. The fifth is: Regarding qualities such as meditative absorption that have not been attained, the mind is filled with the conceit of thinking, "I have attained them." The sixth is: Regarding what is not a quality, the mind is filled with the conceit of thinking, "I possess qualities." The seventh is: Regarding qualities, etc., that are exceedingly superior, one thinks, "I am only slightly inferior." Doubt is: Regarding the truth, the results of actions, the Three Jewels, etc., one is uncertain, wondering "Is it or is it not?" "Does it exist or does it not?" Among these, the view of the aggregates of existence is: The wisdom that truly views the five aggregates of appropriation as self and belonging to self. This has two types: innate and imputed. The first is: For all sentient beings, in all situations, the thought "I am" arises. As it says in the Pramāṇavārttika, "Wishing not to be in happiness or suffering, whatever mind thinks 'I am' is the innate view of sentient beings." The second is: Relying on the wrong teachings of bad friends, one views a self that is other than the aggregates as permanent, etc., like the Pradhāna-vādins among the non-Buddhists. The view of holding to extremes is: Viewing that self grasped by the view of existence as either permanent or annihilated. Wrong view is: Denying the results of actions, the Four Noble Truths, liberation, etc. The view of holding views as supreme is: Clinging to the view of existence and the view of extremes, and their basis, the aggregates, as supreme, excellent, and pure, etc. The view of holding morality and asceticism as supreme is: Clinging to the morality and asceticism that follow inferior, wrong views, believing that they will liberate oneself, etc. Afflictions that are close to.