Eradication of the Habitual Tendency of Arrogance

There are seven types of arrogance: arrogance, excessive arrogance, arrogance beyond arrogance, self-arrogance, heightened arrogance, inferiority arrogance, and perverse arrogance. All arise from the so-called "self," thus self-arrogance is fundamental, giving rise to the others. Therefore, other forms of arrogance must be eradicated first through practice, while self-arrogance is eradicated last. In the Hinayana path, self-arrogance is eradicated at the stage of the fourth-fruit Arhat, but the habitual tendency of self-arrogance remains. In the Mahayana path, self-arrogance is eradicated at the first-ground bodhisattva stage, but the habitual tendency persists. This habitual tendency of self-arrogance is only completely eradicated at the eighth-ground bodhisattva stage, demonstrating how deeply ingrained habitual tendencies are.

What is the habitual tendency of self-arrogance? For example, if a repulsive insect falls from a tree onto one's body, most people instinctively shake it off immediately—without thinking or deliberation, they react swiftly and subconsciously. This is the manas (mind faculty) habitually protecting the self, instinctively avoiding danger and rejecting what one dislikes without reflection. This is the habitual tendency of self-arrogance. Why do all sentient beings possess this tendency? Because since beginningless kalpas, the manas of sentient beings has continuously clung to the five aggregates as the self. This habitual tendency is deeply ingrained. Even after eradicating self-view and eliminating self-arrogance, deep within the manas, the concept and thought of the five-aggregate self remain, and a habitual shadow of the five aggregates persists, unremoved. Only seventh and eighth-ground bodhisattvas can eradicate this habitual tendency of self-arrogance. Arhats can prevent self-arrogance from manifesting, but it is only from the first-ground bodhisattva stage onward that the gradual eradication of the habitual tendency of self-arrogance and the habitual tendencies of greed, hatred, and delusion begins. When Arhats eradicate defilements, they eradicate their manifestations; all habitual tendencies only begin to be gradually eradicated from the first-ground bodhisattva stage and beyond.

The defilements within our minds are extremely deep and numerous, making them difficult to eradicate. Yet, in truth, while it seems difficult, it is not impossible. If we practice with courageous diligence, defilements will melt away like snow under the rising sun. Thus, difficulty and ease lie entirely within our own minds. Consider how those who have realized the Way describe the difficulty and ease of Zen enlightenment. Pang Yun said: "Difficult, difficult, difficult—like spreading ten dan of sesame oil atop a tree!" Then, Pang’s wife said: "Easy, easy, easy—the truth is everywhere, even atop the hundred grasses!" Their daughter Lingzhao said: "Neither difficult nor easy—when hungry, eat; when tired, sleep." Three people expressed three different feelings and perspectives on enlightenment. Therefore, the difficulty or ease of all dharma methods depends on the individual, on whether one’s faculties are sharp or dull. Difficulty and ease are relative concepts, mere appearances; there is no inherent existence of difficulty or ease.