Eradication of the Habitual Tendency of Arrogance

There are seven kinds of arrogance: arrogance, excessive arrogance, arrogance beyond arrogance, self-conceit, superior arrogance, inferiority conceit, and perverted arrogance. All arise due to the so-called self; thus, self-conceit is fundamental, giving rise to the others. Therefore, the other kinds of arrogance must be severed first through cultivation, while self-conceit is severed last. In the Hinayana path, self-conceit is severed at the stage of the fourth-fruit Arhat, yet the habit-energy of self-conceit remains. In the Mahayana path, self-conceit is severed at the stage of the first-ground Bodhisattva, but the habit-energy persists. This habit-energy of self-conceit is only completely eradicated when one reaches the eighth-ground Bodhisattva stage, demonstrating how deeply ingrained such habits are.

What is the habit-energy of self-conceit? For example, if a repulsive insect falls from a tree onto one’s body, an ordinary person will instinctively shake it off immediately—without thinking, without deliberation, reacting swiftly and subconsciously. This is the habit of the manas (intellect) protecting the self, an unthinking reflex to avoid danger and reject what one dislikes. This is the habit-energy of self-conceit. Why do all sentient beings possess this habit? Because, since beginningless kalpas, the manas of sentient beings has persistently clung to the five aggregates as the self. This habit is deeply rooted. Even after severing the view of self and eliminating self-conceit, deep within the manas remains the concept and notion of the five-aggregate self. A habitual shadow of the five aggregates remains uncleared. Only seventh and eighth-ground Bodhisattvas can eradicate this habit-energy of self-conceit. Arhats can prevent self-conceit from manifesting actively, but it is only from the first-ground Bodhisattva stage onward that one gradually begins to sever the habit-energy of self-conceit and the habit-energy of afflictions like greed, hatred, and delusion. Even when Arhats sever afflictions, they sever the active manifestation of afflictions; all habit-energies only begin to be gradually severed from the first-ground Bodhisattva stage and beyond.

The afflictions within our minds are extremely profound and numerous, making them difficult to eradicate. Yet, in truth, while it seems difficult, it is not impossible. If we cultivate with courageous diligence, afflictions will melt away like snow under the rising sun. Thus, difficulty and ease lie entirely within one’s own mind. As those who have realized the Way describe the difficulty or ease of Chan enlightenment: Pang Yun said, "Difficult, difficult, difficult! Like spreading ten dan of sesame oil on a tree!" Then, Lady Pang said, "Easy, easy, easy! The meaning from the West is on the tips of a hundred grasses!" Lingzhao said, "Neither difficult nor easy: when hungry, eat; when tired, sleep." Three people expressed three feelings, three perspectives on enlightenment. Therefore, the difficulty or ease of all dharmas depends on the person, on whether their faculties are sharp or dull; difficulty and ease are relative dharmas, illusory appearances—there is no true existence of difficulty or ease.