Elimination of the Habitual Tendency of Māna (Self-Conceit)

Pride is divided into seven kinds: pride, exceeding pride, pride exceeding exceeding pride, the pride of self (ātma-māna), inflated pride, inferior pride, and perverted pride. All of these arise from the so-called "self," so the pride of self is the root, and from it the other kinds of pride arise. The other kinds of pride should be eliminated first through cultivation, while the pride of self is eliminated last. In the Small Vehicle, the pride of self is eliminated at the stage of the arhat (the fourth fruit), but the habitual tendencies of the pride of self still remain; in the Great Vehicle, the pride of self is eliminated at the stage of a first-bhūmi bodhisattva, but habitual tendencies still remain, and these habitual tendencies of the pride of self can only be completely eliminated when one cultivates to the stage of an eighth-bhūmi bodhisattva. This shows how deeply rooted habitual tendencies are.

What are the habitual tendencies of the pride of self? For example, when a disgusting insect from a tree falls onto one's body, most people instinctively shake it off immediately—without thinking, without deliberation, they can react quickly on instinct. This is the manas' habitual pattern of self-protection, unthinkingly avoiding danger and rejecting what one finds repulsive; this is the habitual tendency of the pride of self. Why do all sentient beings have this kind of habitual tendency? Because, since beginningless kalpas, sentient beings' manas has constantly grasped the five aggregates (pañcaskandha) body as self. This habitual tendency is deeply rooted. Even after eliminating the self-view (ātma-dṛṣṭi) and removing the pride of self, deep within the manas there still remains the concept and thought of the five aggregates as self; habitually, a shadow of the five aggregates still lingers and has not been cleared away. Only bodhisattvas at the seventh or eighth bhūmi can eliminate this habitual tendency of the pride of self. An arhat can prevent the pride of self from manifesting as active conduct, and only bodhisattvas at the first bhūmi and above begin to gradually eliminate the habitual tendencies of the pride of self and the habitual tendencies of the afflictions of greed, hatred, and delusion. When an arhat eliminates afflictions, it is also only the manifest activity of afflictions that is eliminated; all habitual tendencies only begin to be gradually eliminated from the stage of first-bhūmi bodhisattvas and above.

The afflictions in our minds are extremely deep and heavy, and their number is immense, making them very hard to eliminate. In fact, if we speak of difficulty, it is not really difficult: as long as we cultivate with courage and diligence, the afflictions will melt away like snow beneath the rising sun. So whether it is difficult or easy depends entirely on one's own mind. As for how those who have awakened to the Way describe the difficulty or ease of Chan enlightenment, Pang Yun said: 难难难，十担麻油树上摊（参禅开悟就像把十担芝麻摊放在树上一样难）！Then Old Woman Pang said: 易易易，百草头上西来意！Lingzhao: 也不难，也不易，饥来吃饭倦来眠。The three of them had three different feelings and three different views regarding enlightenment. Therefore, the difficulty or ease of all dharmas lies in the person, in whether a person's faculties are sharp or dull; difficulty and ease are relative dharmas, illusory appearances—there is no real difficulty or ease that exists.