The Eradication of the Habitual Tendency of Self-Conceit

Māna (conceit) is divided into seven kinds: māna (conceit), atimāna (excessive conceit), mānātimāna (conceit upon excessive conceit), asmimāna (conceit of self), adhimāna (superior conceit), ūnamāna (inferior conceit), and mithyāmāna (wrong conceit). All of these arise from conceit based on the so-called self, so the conceit of self is the root, and from it the other kinds of conceit arise. The other kinds of conceit should be eradicated first through practice, while the conceit of self is eradicated last. In the Small Vehicle, the conceit of self is eradicated at the stage of the arhat of the fourth fruit, but the habit-energy of the conceit of self still remains; in the Great Vehicle, the conceit of self is eradicated at the stage of a first-bhūmi bodhisattva, but the habit-energy still remains, and this habit-energy of the conceit of self can only be completely eradicated when one cultivates to the stage of an eighth-bhūmi bodhisattva. This shows how deeply rooted habit-energy is.

What is the habit-energy of the conceit of self? For example, when a disgusting insect from a tree falls onto one's body, most people instinctively shake it off immediately, without needing to think or deliberate—instinctively they can react quickly. This is the manas's habitual pattern of self-protection, avoiding danger and rejecting what one finds disgusting without any deliberation; this is the habit-energy of the conceit of self. Why do all sentient beings have this habit-energy? Because since beginningless kalpas, sentient beings' manas has continuously grasped the five-aggregate body as self. This habit-energy is deeply rooted; even after eradicating the view of self and removing the conceit of self, deep within the manas there still exist the concept and thought of the five aggregates as self, and habitually there remains a shadow of the five aggregates that has not been cleared away. Only bodhisattvas at the seventh or eighth bhūmi can eradicate this habit-energy of the conceit of self. An arhat can prevent the conceit of self from manifesting as active conduct, but only bodhisattvas at the first bhūmi and above begin to gradually eradicate the habit-energy of the conceit of self and the habit-energies of the afflictions of greed, hatred, and delusion. When an arhat eradicates afflictions, it is also only the manifestation of afflictions that is eradicated; all habit-energies only begin to be gradually eradicated at the stage of bodhisattvas of the first bhūmi and above.

The afflictions in our minds are extremely deep and heavy, and their number is immense, making them very difficult to eradicate. In fact, to say it is difficult is not really difficult—as long as we practice with courage and diligence, the afflictions will melt away like snow beneath the rising sun, so difficulty or ease depends entirely on one's own mind. Take, for example, how those who have awakened to the Way describe the difficulty or ease of enlightenment in the Chan school. Pang Yun said: 难难难，十担麻油树上摊（Enlightenment through Chan investigation is as difficult as spreading ten loads of sesame oil on a tree）! Then Pang's wife 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 people had three different feelings and three different views about enlightenment. Therefore, the difficulty or ease of all dharmas lies in the person, in whether one's faculties are sharp or dull; difficulty and ease are relative dharmas, false appearances—there is no real difficulty or ease that exists.